tibrarjp  of  t:he  theological  ^tminavy 

PRINCETON  •  NKW  JERSEY 


•a<i«BMi)> 


Professor  Benjamin  B.  Warfleld 


BS  2940  .T5  S3513  1886 
Teaching  of  the  twelve 

apostles . 
The  oldest  church  manual, 


PHILOTUEOS  BKYENNIOS. 


THE 


PFO  10 


Oldest  Chuech  Majn-ual 


CALLED   THE 


Starljing  of  t\}t  ^wdm  ^postka 

AIAAXH  TBN  AaAEKA  AnO:STOAnN 
THE    DIDACHil    AND    KINDRED    DOCUMENTS 

IN    THE    ORIGINAL 

WITH  TRANSLATIONS  AND  DISCUSSIONS  OF  POST- APOSTOLIC  TEACHING 
BAPTISM   WORSHIP  AND  DISCIPLINE 

AND 

WITH    ILLUSTRATIONS    AND    FAC-SIMILKS    OF    THE 

JERUSALEM    MANUSCRIPT 

BY 

PHILIP  SCHAFF 


SECOND  EDITION,  REVISED  AND  ENLARGED 


FUNK   &   WAGNALLS,    PUBLISHEES 

10  AND  13  Dey  Street 

188G 

[All  Rights  Reserved'] 


Entered  according  to  Act  of  Congress  in  the  year  1885, 

By  funk  &  WAGNALLS, 

In  the  Office  of  the  Librarian  of  Congress  at  Washington,  D.  C. 


DOMINO   REVEEENDISSIMO  AC  DOCTISSIMO 

pllilotheo  Brgcnnio,  Q.QLM, 

METROPOLITANO    NICOMEDIENSI 

VIRO   DE   LITTERIS   CHRISTIANIS   OPTIME   MERITO 

CODICIS   HIEROSOLTMITANI   ATQUE   EIUS   LIBKI   PRETIOSISSIMI 
QUI    INSCKIPTUS   EST 

Ai^ocxif   tcSk  8c£)8eHa  ''ATCodroXoov 

INVBNTORI  EDITORI  EXPLANATORI 
HOC   OPUS   DEDICAT 

PHILIPPUS     SCHAFP 

THE0L0GU3    AMERICANUS 


®cdlicn0   ©rienti  ^3. 


El?  Kvptoi  ui'a  TCi'dri?  ev  fSdnrid/xoc  sk  ©edi  uai 

Ilavrip  ndvToav  6  kiti  TtdvToov  uai  did 

ndvToov  uai  ev  Ttddiv 


PREFACE   TO   THE   SECOND  EDITION. 


The  call  for  a  new  edition  gave  me  a  welcome  opportunity 
to  make  a  niimber  of  corrections  and  improvements  in  the 
plates,  and  to  add  a  supplement  to  the  literature  in  an  appen- 
dix (pp.  297  sqq.). 

The  Didache  continues  to  engage  the  pens  of  biblical  and 
historical  scholars  in  Europe  and  America,  and  will  continue 
to  do  so  for  some  time  to  come.  The  last  word  on  this  im- 
portant discovery  has  not  yet  been  spoken.  The  Didache  has 
secured  a  permanent  place  in  every  future  collection  of  the 
Apostolic  Fathers,  in  every  future  history  of  the  New  Testa- 
ment Canon,  of  catechetical  instruction,  of  primitive  worship 
and  discipline,  and  in  Commentaries  on  the  Gospel  of  Matthew. 

So  far  there  seems  to  be  a  growing  unanimity  on  the  views 
expressed  in  this  book,  and  I  have  no  reason  to  change  them. 
I  feel  profoundly  grateful  for  the  favorable  public  notices  and 
private  letters  of  competent  scholars  at  home  and  abroad. 

P.  S. 

New  York,  March  23,  1886. 


PREFACE   TO  THE  FIRST  EDITION. 


As  soon  as  I  received  a  copy  of  the  newly  discovered 
Teaching  of  the  Twelve  Apostles^  I  determined,  in  justice  to  my- 
self and  to  my  readers,  to  prepare  an  independent  supplement 
to  the  second  volume  of  my  revised  Church  History,  which 
had  appeared  a  few  months  before.  Accordingly,  during  a 
visit  to  Europe  last  summer,  I  made  a  complete  collection  of 
the  Didache  literature,  but  could  not  put  the  material  into 
shape  before  the  fourth  volume  of  that  History  was  published. 
The  delay  has  enabled  me  to  use  several  important  works 
which  reached  me  while  my  own  was  passing  through  the 
hands  of  the  printer. 

▼ 


Vl  PREFACE   TO   THE   FIRST   EDITION. 

The  Didache  fills  a  gap  between  the  Apostolic  age  and  tlie 
Church  of  the  second  century,  and  sheds  new  light  upon  ques- 
tions of  doctrine,  worship,  and  discipline.  Herein  lies  its 
interest  and  significance. 

My  object  is  to  explain  this  document  in  the  liglit  of  its 
Apostolic  antecedents  and  its  post- Apostolic  surroundings,  and 
thus  to  furnish  a  contribution  to  the  history  of  that  mysterious 
transition  period  between  a.d.  70  and  150. 

The  reader  will  find  here,  besides  the  discussions  of  the  vari- 
ous topics,  the  full  text  of  the  Didache  and  kindred  documents 
in  the  original  with  translations  and  notes,  and  a  number  of 
illustrations  which  give  a  unique  interest  to  the  volume. 

To  the  Metropolitan  of  Nicomedia  I  desire  to  express  my 
great  obligation  for  the  instrUcCion  derived  from  his  admirable 
edition  of  the  Didache^  and  for  the  special  interest  lie  has  taken 
in  my  work.  My  thanks  are  due  also  to  Professor  Warfield, 
Dr.  Crosby,  and  Mr.  Arthur  C.  McGiffert  for  valuable  contri- 
butions. The  portrait  of  tbe  discoverer  is  from  a  photograph 
taken  several  years  ago  by  the  photograpber  of  the  Sultan, 
which  Dr.  Bryennios  himself  lias  kindly  sent  me."  The 
baptismal  pictures  are  reproduced,  by  permission,  from  Eoller's 
work  on  the  Roman  Catacombs.  The  view  of  the  Jerusalem 
Monastery  and  the  fac-similes  of  the  famous  MS.  which  con- 
tains the  Didache,  I  secured  through  the  aid  of  my  esteemed 
friends.  Dr.  Washburn,  President  of  Robert  College,  Constan- 
tinople, and  Professor  Albert  L.  Long,  of  the  same  institution, 
which  shines  on  the  shores  of  the  Bosphorus  as  a  beacon-ligbt 
of  promise  for  the  intellectual  and  spiritual  regeneration  of 
Turkey  and  the  cradle-lands  of  Christianity. 

The  Author. 

New  York,  Union  Theological  Seminary, 
May  21,  1885. 


*  I  have  just  received  a  friendly  letter  from  Dr.  B. ,  dated  Nicomedia, 
April  \%,  1885,  in  which  he  expresses  great  satisfaction  with  advanced  proofs 
I  had  sent  him  a  few  weeks  ago,  and  gives  me  permission  to  dedicate  my 
book  to  him. 


CONTENTS. 


THE   OLDEST  OHUECH  MANUAL, 


CALLED   THE 


TEACHING  OF  THE   TWELVE  APOSTLES. 


PAGB 
1 

.       2 


CHAPTER    I.    The  Jerusalem  Monastery 

"  II.    A  Precious  Volume 

(Two  Fac-similes  of  the  Jerusalem  MS..  6  and  7.) 

III.  Philotheos  Bryennios 8 

IV.  Publication  of  the  Didache 9 

V.   A  Literary  Sensation 10 

VI.   Various  Estimates 13 

VII.   The  Title •. 14 

VIII.   Aim  and  Contents 16 

IX.     The  Catechetical  Part 17 

X.     The  Two  Ways 18 

XI.   Tee  Theology  of  the  Didache 23  v 

XII.    The  Ritual  of  the  Didache 26 

XIII.  The  Lord's  Day  and  the  Christian  Week 27 

XIV.  Prayer  and  Fasting.  . ." 29 

XV.   Baptism  in  the  Didache 39 

XVI.   Baptism  and  the  Catacombs 36 

(Four  Illustrations.) 

XVII.   Immersion  and  Pouring  in  History 41 

XVIII.   The  Agape  and  the  Eucharist 56 

XIX.   Ecclesiastical  Organization 63 

XX.   Apostolic  and  post- Apostolic  Government 64  . 

XXI.   Apostles  and  Prophets 67 

XXII.   Bishops  and  Deacons 73 

XXIII.  The  End  of  the  World 75 

XXIV.  The  Didache  akd  the  Scriptures 78 

XXV.   The  Style  AND  Vocabulary  of  the  Didache 95 

XXVI.   Authenticity  of  the  Didache 114 

XXVII.   Time  of  Composition 119  .' 

XXVIII.   Place  of  Composition 133  r- 

XXIX.    Authorship 125  • 


Vlll  CONTENTS. 

PAGE 

CHAPTER    XXX.   The  Apostolical  Church  Order,  ok  the  Eccle- 
siastical Canons  of  the  Holy  Apostles 127 

"       XXXI.   The  Apostolical  Constitutions 133 

"      XXXII.   Summary  OF  Lessons  from  THE  Didache 138 

'*    XXXIII.   The  Literature  of  the  Didache 140 


THE   DOCUMENTS. 

I.  The  Didache,  Greek  and  English,  with  Comments 161 

II.  A  Latin  Fragment  of  the  Didache,  with  a  Critical  Essay  . . .  219 

III.  The  Epistle  of  Barnabas,  Greek  and  English 227 

IV.  The  Shepherd  of  Hermas,  Greek  and  English 234 

V.  The  Apostolical  Church  Order,  Greek  and  English 237 

VI.  The  Apostolical  Church  Order  from  the  Coptic,  English  . . .  249 
VII.  The  Seventh  Book  of  the  Apostolical  Constitutions,  Greek 

AND  English 259 

A  Letter  and  Communication  from  Metropolitan  Bryennios  .  289 


APPENDIX. 

Additions  to  the  Literature  on  the  Didache, 

From  May  1885  till  March  1886 297 

Alphabetical  Index 307 


ILLUSTEATIONS. 

Portrait  of  Bryennios Frontispiece 

The  Jerusalem  Monastery  of  the  Most  Holy  Sepulchre 1 

Facsimile  of  the  First  Lines  of  the  Didache 6 

Fac-simile  of  the  Last  Page  of  the  Jerusalem  Manuscript 7 

Pour  Baptismal  Pictures  from  the  Roman  Catacombs 37,  38,  39,  40 

Autograph  Letter  from  Bryennios 296 


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THE 

OLDEST  CHURCH  MANUAL 

CALLED 

TEACHING  OF  THE  TWELVE  APOSTLES." 


CHAPTER  I. 

Tlie  Jerusalem  Monastery. 

The  Jerusalem  Monastery  of  the  Most  Holy  Sepul- 
chre is  an  irregular  mass  of  buildings  in  tlie  Greek  quarter  of 
Constantinople,  called  "  Phanar."  It  belongs  to  the  Patriarch 
of  Jerusalem,  wbo  resides  there  when  on  a  visit  to  the  capital 
of  Turkey.  In  the  same  district  are  the  church  and  residence 
of  the  Constantinopolitan  patriarch,  and  the  city  residences  of 
the  chief  metropolitans  of  his  diocese.  The  Phanar  surpasses 
the  Moslem  quarters  in  cleanliness  and  thrift,  and  its  inhabit' 
ants,  the  Phanariotes,  are  largely  employed  as  clerks  and 
transcribers  of  documents. 

Around  the  humble  and  lonely  retreat  of  the  Jerusalem 
Monastery  and  its  surroundings  cluster  many  historical  asso-- 
ciations.  The  mind  wanders  back  to  the  "  upper  room  "  in 
Jerusalem,  the  first  Pentecost,  the  mother  church  of  Christen- 
dom, the  last  persecutor  of  the  religion  of  the  cross  and  its  first 
protector,  the  turning-point  of  the  relation  of  church  and  state, 
the  founding  of  New  Rome,  the  transfer  of  empire  from  the 
banks  of  the  Tiber  to  the  lovely  shores  of  the  Bosphorus,  the 
doctrinal  controversies  on  the  Holy  Trinity  and  Incarnation, 
the  Ecumenical  Councils,  the  conflict  between  the  Patriarch 
and  the  Pope,  the  Filioque  and  the  Primacy,  the  origin  and 
progress  of  the  great  Schism,  the  wild  romance  of  the  Crusades, 
the  downfall  of  Constantinople,  the  long  sleep  and  oppression 
of  the  Eastern  Church,  the  revival  of  letters  and  the  Reforma- 
1 


2  A  PKECIOUS   VOLUME. 

tion  in  the  West.  We  see  the  decline  and  approacliing  end  of 
Turkish  misrule,  and  look  hopefully  forward  to  the  solution  of 
the  Eastern  problem  by  a  political  and  moral  renovation  which 
is  slowly  but  surely  progressing. 

The  Monastery  of  the  Holy  Sepulchre  is  a  type  of  the 
Christian  Orient ;  it  is  a  shrine  of  venerable  relics  ;  it  has  the 
imploring  beauty  and  eloquence  of  decay  with  signs  of  a 
better  future.  Some  rich  and  patriotic  Greeks  in  Constan- 
tinople have  recently  erected  near  the  Monastery  a  magnificent 
building  for  national  Greek  education.*  May  a  new  Church  of 
the  Resurrection  at  no  distant  day  rise  out  of  the  Monastery  of 
the  Sepulchre ! 


CHAPTER  II. 
A  Precious  Volume. 

The  Jerusalem  Monastery  possesses,  like  most  convents,  a 
library.  It  is  preserved  in  a  small  stone  chamber,  erected  for 
the  purpose  and  detached  from  the  other  buildings.  It  receives 
scanty  light  through  two  strongly  barred  windows.  Its  entrance 
is  adorned  with  holy  pictures.  It  contains  about  a  thousand 
bound  volumes  and  "  from  four  hundred  to  six  hundred  manu- 
scripts," as  the  present  superior,  the  archimandrite  Polycarp, 
informed  a  recent  visitor  "with  characteristic  indefiniteness." 

Among  the  books  of  this  library  is  one  of  the  rarest  treas- 
ures of  ancient  Christian  literature.  It  is  a  collection  of  manu- 
scripts bound  in  one  volume,  covered  with  black  leather, 
carefully  written  on  well  preserved  parchment  by  the  same 
hand  in  small,  neat,  distinct  letters,  and  numbering  in  all  120 
leaves  or  240  pages  of  small  octavo  (nearly  8  inches  long  by  6 
wide).  It  embraces  seven  Greek  documents,  four  of  which  are 
of  great  importance,  t 

The  documents  are  as  follows  : 

*  See  picture  of  the  Monastery,  reproduced  from  a  photograph,  facing  p.  1. 

f  The  volume  is  described  by  Bryennios  in  the  Prolegomena  to  his  ed.  of 
the  Clementine  Epistles,  1875;  and  by  Prof.  Albert  L.  Long,  of  Robert 
College,  Constantinople,  in  the  New  York  Independent  for  July  31,  1884. 


A  PRECIOUS   VOLUME.  3 

1.  A  Synopsis  of  the  Old  and  New  Testaments  in  the 
ORDER  OF  Books  by  St.  Chrysostom  (fol.  1-32). 

The  Synopsis,  however,  closes  with  the  prophet  Malachi, 
and  omits  the  New  Testament.  Montfancon  had  published 
such  a  work  down  to  Nahum,  in  the  sixth  volume  of  his 
edition  of  Chrysostom,  reprinted  by  Migne.  Bryennios,  in  his 
edition  of  the  Didache^  has  now  supplied  the  textual  variations 
to  Migne,  and  the  unpublished  portions  on  Habakkuk,  Zeph- 
aniah,  Haggai,  Zachariah,  and  Malachi.* 

2.  The  Epistle  of  Barnabas  (fol.  83-51^). 

This  is  an  additional  copy  to  that  found  in  the  Codex  Sinai- 
ticus  of  the  Bible,  and  published  by  Tischendorf,  1862.  The 
older  editions  contain  the  first  four  chapters  only  in  the  Latin 
version.  The  value  of  the  new  MS.  consists  in  a  number  of 
new  readings  which  Bryennios  communicated  to  Professor 
Hilgenfeld,  of  Jena,  for  his  second  edition  (1877).t 

8.  The  First  Epistle  of  Clement  of  Eome  to  the  Cor- 
inthians (fol.  5P  med. — 70*  med.). 

This  is  the  only  complete  manuscript  of  that  important 
document  of  the  post-apostolic  age ;  the  only  other  MS.  in  the 
Codex  Alexandrinus  of  the  Bible,  preserved  in  the  British 
Museum,  is  defective  towards  the  close. :|: 

4.  The  Second  Epistle  of  Clement  to  the  Corinthians 
(fol.  70*  med.— 76*  med.). 

Likewise  the  only  complete  copy.  It  contains  the  first 
Christian  Homily  extant,  but  it  is  not  by  Clement,  although 
the  discoverer  considers  it  genuine. 

They  differ  in  the  numeration  of  the  MS. :  Bryennios  gives  456  as  its  num- 
ber in  the  library;  Long,  from  more  recent  examination,  44G.  Perhaps  the 
former  is  a  printing  error,  or  the  volumes  of  the  library  have  been  re-num- 
bered. 

*In  the  third  Appendix  to  his  Prolegomena,  pp.  pS'-pftZ'. 

t  The  Jerusalem  MS.  is  also  utilized  in  the  second  edition  of  Barnabas  by 
von  Gebhardt  and  Harnack,  Leipzig,  1878,  and  by  Fr.  X.  Funk,  in  his  ed. 
of  Opera  Patrum  Ajwst.  (the  fifth  of  Hefelo),  Tubingen,  1878. 

:}:  Bryennios  calls  the  new  text  of  the  Clementine  Epistles  "  The  Jerusa- 
lem MS."  (IspodoXvjuiHoi),  and  is  followed  by  Hilgenfeld,  but  von  Geb- 
hardt, Harnack,  and  Lightfoot  designate  it  by  the  letter  C  (Constantinopo- 
litanus)  in  distinction  from  A  (Alexandrinus).  In  the  case  of  the  Didache 
there  is  no  rival  MS. 


4  A  PRECIOUS   VOLUME. 

Documents  3  and  4  were  published  by  Bryennios  in  1875  to 
the  great  delight  of  Christian  scholars.* 

5.  The  Teaching  (Didache)  of  the  Twelve  Apostles, 
on  four  leaves  (fol.  76  *  med. — 80). 

By  far  the  most  valuable  of  the  documents,  although  less 
than  ten  pages.  It  begins  on  the  fourth  line  from  the  bottom  of 
fol.  76  *.     The  half  page  at  the  close  of  the  Bid.  is  left  blank. 

The  following  is  a  fac-simile  of  the  title  and  first  lines,  which 
we  obtained  through  the  aid  of  influential  friends  in  Constan- 
tinople : 

icf  <A.  ^aul'^II<^  ^^0  -WelW-  hj*f  '^C^?  -TTdMh  >CA^xi/ 


AiSaxrj  uvpiov  Sid  rcov  SoiSEHtxaTtodToXoav  toH  e^vsdtv .  oSol  dvo 
sidi',  m'a  TTJi  ^ooiji  Hal  f.iia  rov  Savdrov   Siacpopd  Ss  TtoXXt)  uEza- 
iv  T(2v  duo  oScav.  r/  uev  ovi'  686i  rf/iZootji  idriv  avrrf  npcSrov,  dyaitrj^ 

[Translation.} 

' '  Teaching  of  the  Twelve  Apostles. 
Teaching  of  the  Lord,  through  the  Twelve  Apostles,  to  the  Gentiles.  TwoWays 
there  are:  one  of  Life  and  one  of  Death;  but  there  is  a  great  difference  be- 
tween the  two  Ways.    Now  the  Way  of  Life  is  this:  first,  Thou  shalt  love. ." 

6.  The  Spueious  Epistle  of  Mary  of  Cassoboli  f  to  the 
Bishop  and  Martyr  Ignatius  of  Antioch  (fol.  81-82*  med.). 

*  Under  the  title,  as  translated  into  English  :  The  Two  Epistles  of  our 
Holy  Father  Clement,  Bishop  of  Ro.me,  to  the  Corinthl\ns,  from  a 
manuscript  in  the  Library  of  the  Most  Holy  Sepulchre  in  Phanar  (er 
^arapicp)  of  Constantinople  ;  now  for  the  first  time  published  complete,  leith 
Prolegomena  and  Notes  by  Philotheos  Bryenxios,  3Ietropolitan  of  Serrm. 
Constantinople,  1875.  The  new  portions  are  given  in  full  with  valuable 
notes  in  Lightfoot's  Ylj9pe?KZ«.r  to  his  ed.  of  S.  Clement  of  Rome  (London, 
1877).  Von  Gebhardt  and  Harnack  have  used  the  Constantinopolitan  MS. 
in  their  second  ed.  of  Clement  (1876),  and  Funk  in  his  ed .  of  the  Ap.  Fathers 
(1878).     Comp.  my  Church  History,  II.  648  sqq.  (revised  ed.). 

f  Mapia  Kaddo/SoXoov  or  KadtafidXoov.  See  the  different  readings  in 
Zahn's  ed.  of  Ignat.,  p.  174,  and  in  Lightfoot's  S.  Jgnat.,  II.  719  sq. 


A   PRECIOUS   VOLUMK  5 

Cassoboli  or  Cassobola  is  either  Castabala,*  a  citj  of  Cilicia, 
or  more  probablj^  a  small  town  in  that  province. f  The 
Epistle  is  worthless. 

7.  Twelve  pseudo-Ignatian"  Epistles,  beginning  with  a 
letter  of  Ignatius  to  Mary  of  Cassoboli  and  ending  with  that 
to  the  Romans  (fol.  82 '^  med.— 120^). 

The  value  of  these  Epistles  coasists  in  the  new  readings, 
which  Bryeiinios  generously  furnished  to  Professor  Funk  of 
Tubingen  for  his  edition  of  the  Apostolic  Fathers. J 

Near  the  middle  of  the  left-hand  page  of  the  last  leaf  is  the 
subscription  of  the  copyist  "Leon,  notary  and  sinner,"  in  the 
most  contracted  and  abbreviated  style  of  handwriting,  with 
the  date  Tuesday,  June  11,  m  the  year  of  the  world  6564 
according  to  Byzantine  reckoning,  which  is  equivalent  to 
A.D.  1056.  § 

Leon,  probably  an  humble  monk,  did  not  dream  that  eight 
hundred  years  after  his  death  the  work  of  his  hand  would 
attract  the  liveliest  interest  of  scholars  of  such  nations  and 
countries  as  he  never  heard  of,  or  knew  only  as  rude  bar- 
barians of  the  West. 

"The  hand  that  wrote  doth  moulder  in  the  tomb; 
The  book  abideth  till  the  day  of  doom." 

The  following  is  a  fac-simile  of  the  last  page  of  this  remark- 
able volume,  which  contains  the  conclusion  of  the  pseudo- 
Ignatian  Epistle  to  the  Romans,  the  subscription,  and  notes 
on  the  genealogy  of  Christ 

*  KadrdfiaXa.     See  Funk,  Pair.  Ap. ,  II.  46.     f  Lightfoot,  l.  c. ,  II.  720. 

I  Funk  says  (Opera  Pair.  Apost.  Vol.  II.  p.  xxx,) :  "  Philotheus  Bryen- 
nius,  metropolita  Nicomediensis,  mr  de  Uteris  Christianis  optime  meritus, 
maxima  cum  liberalitate  epistulas  pseudoignatlanas  in  usum.  meum  accura- 
tissime  conttilif."  The  longer  Greek  recension  embraces  the  Epistles  to  Mary 
of  Cassoboli,  to  the  Trallians,  the  Magnesians,  the  Tarsians,  the  Philippians, 
the  Pliiladelphians,  the  Smyrnaeans,  to  Polycarp,  to  the  Antiochians,  to 
Heron  (deacon  of  Antioch),  to  the  Ephesians,  and  to  the  Romans  (pp.  46- 
214).  Funk  gives  pp.  214-217,  the  three  additional  letters  of  Ignatius  to 
John  the  Evangelist  and  the  Virgin  Mary,  with  her  response,  which  exist 
only  in  Latin.     See  also  Lightfoot's  *S'.  Ignatius,  II.,  653-656. 

§  The  Greek  Calendar  of  Constantinople  estimates  the  Saviour's  birth  to 
have  taken  place  5508  years  after  tlie  creation,  according  to  the  reckoning  of 
the  Sepiuagint.     Deduct  5508  from  6564,  and  you  have  the  date  a.d.  1056. 


/V 


A  PEECIOUS   VOLUME.  7 

6vv  ffO/lAo/SKai  aXXoi's  Kpouoi,  ro  no^tjtdv  ovojita.  IlEfti  rcSv  itpo- 
deXBovTQOv  (XTto  2vpiai  elz  'Pojur/v  eii  Sococv  Beov  mdrsvco  vuai 
kitEyvGouevai'  oh  xai  dj/AoodezE  iyyvi  jue  uvra  •  Ttavrt?  ydp  Ei6tv 
txeiot  3eov  xai  vucSv  •  ovi  rtpETtov  t6viv  v/itlv  Hard  navra  dvanav- 
dai.  "Eypaipcx  ds  v/uv  ravra  zf/  npo  tvvsa  HaXav8(ay  'SETtzEi-ijipioov . 
"Eppood^E  Eli  zeXoi  iv  vTtojuov^  ^h/dov  Xpidzov, — 

^EzeXeioj^i]  fiT^ri  ^lovvio)  EiZ   zr/vicc,  r/UEpav  F'.    ^Ivdiur.  &' ,  ezov? 
dzq)c,d' ,   X£zp2  Aiovzoi  vozapiov  KaidXEizov. 

[Translation,  including  the  remainder  of  the  tenth  chapter  of  the  pseudo- 
Ignatian  Epistle  to  the  Romans.] 

"  (I  write  this  to  you  from  Smyrna  through  Ephesians  worthy  of  happi- 
ness. But  there  is  with  me)  Crocus,  the  beloved  name,  along  with  many 
others  also.  Concerning  those  coming  from  Syria  unto  Rome  for  the  glory 
of  God  I  believe  you  know  them ;  and  to  them  ye  will  announce  that  I  am 
near.  For  they  are  all  worthy  of  God  and  of  you,  and  it  is  becoming  that 
you  should  refresh  them  in  every  way.  I  have  written  these  things  unto 
you  on  the  day  before  the  9th  Kalends  of  September.  Fare  ye  well  until 
the  end  in  the  endurance  of  Jesus  Christ." 

[Subscription.] 

"  Finished  in  the  month  of  June,  upon  the  11th  (of  the  month),  day  3d  (of  the 
week,  i.e.,  Tuesday),  Indiction  9,  of  the  year  6564.     By  the  hand  of  Leon, 
I     notary  and  sinner." 


The  rest  of  the  page  is  filled  out  by  the  same  hand  with  notes  on  the  gene- 
alogy of  Joseph  and  Mary,  following  the  authority  of  Julius  Afrieanus  and 
Eusebius,  who  reconcile  Matthew  and  Luke  by  the  theory  that  Matthew 
gives  the  royal  descent  of  Joseph  through  Solomon,  Luke  the  private  descent 
of  Joseph  through  Nathan.  Bryennios  has  deciphered  the  MS.  and  prints  it 
in  legible  Greek,  in  his  edition  of  the  Didache,  p.  pi-irf.     It  begins: 

'laodtjcp  6  dvifp  MapiaZ,  II  r/i  kyEvvTJ3rj  6  Xpidroi,  ek  AsviziHr/i 
q)vX?/i  Hardy Ezai,  &3s  vrrsdEi^av  oi  ^sioi  EvayysXidzai.  \4XX'>  6  /.lev 
Maz^aloi  eh  /la(iid  did  2oXojiicSyzo?  nazdyst  zov  ^loodr/cp'  d  di 
AovHai  did  NdBav,  ^oXo/xtav  8e  xai  Nd'^av  vioi  Aajiid. 


8  PHILOTHEOS  BEYENNIOS. 

CHAPTER  III. 
Phihtheos   Bryennios. 

The  Jerusalem  Manuscript  was  hidden  from  tlie  knowledge 
of  the  world  for  eight  hundred  years.  The  library  was  ex- 
amined by  Bethmann  in  1845,  by  M.  Guigniant  in  1856,  and 
by  the  Bodleian  librarian,  Rev.  H,  0.  Coxe,  in  1858,  but  they 
failed  to  observe  its  chief  treasure.  The  monks  themselves 
were  as  ignorant  of  its  contents  and  value,  as  the  monks  of 
Mount  Sinai  were  of  the  still  greater  treasure  of  the  Codex 
Sinaiticus.  At  last  it  was  discovered  in  1873,  and  a  portion 
of  it  published  (The  Clementine  Epistles)  in  1875. 

The  happy  discoverer  and  first  editor  is  Philotheos  Beyen- 
Nios,  formerly  Metropolitan  of  Serr^e,  an  ancient  see  (Heraclea) 
of  Macedonia,  now  Metropolitan  of  Nicomedia  (Ismid).  This  was 
once  the  magnificent  capital  of  Bithynia  and  the  residence  of 
the  Emperor  Diocletian,  where  the  last  and  the  most  terrible 
persecution  of  the  Church  broke  out  (a.d.  803),  and  where 
Constantine  the  Great,  the  first  Christian  Emperor,  was  bap- 
tized and  closed  his  life  (337).  Bryennios  is  next  in  rank  to 
the  Patriarch  of  Constantinople  and  the  Bishop  of  Ephesus, 
and  usually  resides  in  Constantinople,  in  a  narrow,  unpainted, 
wooden  house  of  four  stories,  opposite  the  entrance  of  the  patri- 
archal church  and  a  few  steps  from  the  Jerusalem  Monastery. 

He  is  probably  the  most  learned  prelate  of  the  Greek  Church 
at  the  present  day.  He  was  born  in  Constantinople  (1833), 
studied  in  the  patriarchal  Seminary  on  the  island  of  Chalce, 
and  in  three  German  Universities  (Leipzig,  Berlin  and  Mu- 
nich). He  attended  the  second  of  the  Old  Catholic  Con- 
ferences at  Bonn  (in  1875).  He  is  well  versed  in  the  patristic, 
especially  Greek,  and  in  modern  German  literature.  He 
freely  quotes,  in  his  two  books  on  the  Clementine  Epistles,  and 
on  the  Didaclie^  the  writings  of  Bingham,  Sclirockh,  ISTeander, 
Gieseler,  Hefele,  von  Drey,  Krabbe,  Bunsen,  Dressel,  Schlie- 
mann,  Bickell,  Tischendorf,  Hilgenfeld,  Lagarde,  Ueltzen, 
Funk,  Probst,  Kraus,  Uhlhorn,  Migne's  Patrologia,  Winer's 
Bihlisches  Realw'orterhuch,  and  the   writers   in   Herzog's  Meal- 


PUBLICATION   OF   THE   DIDACHE.  9 

Encyklopddie.*  He  was  cordially  welcomed  by  tlie  scholars  of 
the  West,  Catholic  and  Evangelical,  to  a  jDermanent  seat  of 
honor  in  the  republic  of  Christian  learning.  He  may  be  called 
the  Tischendorf  of  the  Greek  Church.  The  University  of 
Edinburgh,  at  its  tercentennial  festival  in  1884,  justly  conferred 
on  him  the  honorary  degree  of  Doctor  of  Divinity. 

Bryennios  is  described  as  a  tall,  dignified,  courteous  Eastern 
prelate,  in  the  prime  of  manhood,  with  a  fine,  intelligent  and 
winning  face,  high  forehead,  black  hair,  long  mustache  and 
beard,  dark  and  expressive  eyes,  great  conversational  power 
and  personal  magnetism.  He  was  a  prominent,  though  passive 
candidate  for  the  vacant  patriarchal  chair,  which,  however,  has 
been  recently  filled  (1884)  by  a  different  man.f 


CHAPTER  IV. 

Puhlication  of  the  Didache. 

Bryennios  seems  to  have  paid  no  particular  attention  to 
the  Didache  when  he  announced  its  title,  and  nothing  more, 
among  the  contents  of  the  Jerusalem  Manuscript.:}:  But  after 
the  close  of  the  Russo-Turkish  war,  in  1878,  he  examined  it 
more  carefully,  and  at  last  published  the  Greek  text,  with 
learned  notes  and  Prolegomena,  written  in  Greek,  at  the  close 
of  1883,  at  Constantinople.  § 

*  It  is  quite  amusing  to  meet  these  names  in  Greek  dress,  as  6  'Spoinxio'i, 
6  Ne'avSpoi,  u  ridsXepiVs,  6  BihjcsXAzo?,  6  "EtpsAoi,  u  'lA.ysjuqjeXdo's, 
6  Oi;A;)'o'pj'zos  {£v  rp  Eeal-Encycl.  rov  Herzog),  etc. 

f  I  learn  from  a  friend  in  Constantinople  (Feb.  16, 1885,)  that  "  Bryennios 
is  now  in  Nieomedia  and  not  allowed  to  come  to  Constantinople,"  but  that 
there  is  no  truth  in  the  newspaper  nimor  of  a  "  rapprochement  between 
the  Greek  and  Roman  Churches  "  under  the  new  Patriarch. 

:j:  Nor  could  any  other  scholar  infer  its  importance  from  the  mere  title. 
Bishop  Lightfoot  (in  his  Appendix  to  8.  Clement  of  Borne,  1877,  p.  231) 
simply  said  :  "  What  may  be  the  value  of  the  Doctrina  Apostolorum  remains 
to  be  seen." 

§  The  title,  translated  into  English,  reads  :  Teaching  of  the  Twelve 
Apostles.  From  the  Jerusalem  Manuscript  noicfor  the  first  time  published 
with  Prolegomena  and  Notes,  by  Philotheos  Bryennios,   Metropolitan  of 


10  A  LITERAEY  SENSATION". 

Great  as  was  his  service  to  Christian  literature  by  the  publi- 
cation of  the  Clementine  Epistles,  which  were  in  part  known 
before,  that  service  was  eclipsed  by  the  publication  of  the 
Didache^  which  had  entirely  disappeared,  with  the  exception  of 
a  few  references  to  it  among  the  Greek  fathers. 


CHAPTEE  V. 

A   Literary   Sensation. 

Seldom  has  a  book  created  so  great  a  sensation  in  the 
theological  world.  Tischendorf's  discovery  of  the  Codex  Sina- 
iticus  of  the  Greek  Bible,  in  the  Convent  of  St.  Catherine,  at 
the  foot  of  Mount  Sinai,  in  1859,  after  three  journeys  through 
the  wilderness,  is  far  more  important,  and  has  besides  all  the 
charm  of  a  heroic  romance.  But  the  interest  felt  in  "  the  find  " 
of  Bryennios  was  perhaps  even  more  extensive,  though  less 
deep  and  lasting.  The  German  divines  fell  upon  the  precious 
morsel  with  ravenous  appetite.  The  first  public  notice  of  the 
Didache  appeared  in  the  "  Allgemeine  Zeitung"  of  Munich,  Jan- 
uary 25,  1884.  A  few  days  afterwards,  Dr.  Adolf  Harnack, 
Professor  of  Church  History  in  the  University  of  Giessen,  who 
had  received  an  advance  copy  directly  from  the  editor  in  Con- 
stantinople, published  a  notice  with  a  German  translation  of  the 
greater  part  (from  Chs.  VII. -XVI.)  of  the  document*  This 
was  only  a  forerunner  of  his  able  and  learned  book  on  the  sub- 

Nicomedia.  Constantinople,  1883.  The  book  has  no  preface,  but  was 
finished  in  December  of  that  year,  and  therefore  would,  according  to  Euro- 
pean fashion,  bear  the  imprint  of  1884.  It  contains  149  pages  Prolegomena 
and  5o  pages  text  with  critical  notes,  to  which  are  added  indexes  and  corri- 
genda (p.  57-75).  It  is  the  only  edition  taken  from  the  MS.  itself,  and  the 
parent  of  all  other  editions.  The  MS.  has  since  become  almost  inaccessible, 
but  there  is  not  the  slightest  ground  for  distrusting  either  the  learning  and 
ability,  or  the  honesty  of  Bryennios  ;  on  the  contrary,  they  are  evident  on 
every  page  of  his  edition. 

*  In  the  "  Theologische  l.iteraturzeitung"  (of  which  he  is  the  elitor), 
Leipzig,  Feb.  3,  1884.  It  was  fro.n  this  article  that  the  first  notice  was 
sent  to  America,  by  Dr.  Caspar  Rene  Gregory,  in  a  communication  to  the 
New  York  "Independent"  for  Feb.  28,  1884,  containing  an  English  trans- 
lation of  the  German  version  of  Ilarnack. 


A  LITEEARY   SENSATION.  11 

ject  wliicli  appeared  in  June  of  the  same  year.*  Dr.  Hilgenfeld, 
Professor  in  Jena,  received  likewise  a  copy  directly  from  Bi-y- 
ennios,  January  13,  1884:,f  and  forthwith,  published  the  Greek 
text  with  critical  emendations.  :}:  Dr.  Aug.  Wiinsche  soon 
followed  with  an  edition  of  the  Greek  text  and  German  transla- 
tion and  brief  notes,  in  May,  1884.  Independently  of  these 
publications.  Dr.  Theodor  Zahn,  Professor  in  Erlangen,  and 
one  of  the  first  patristic  scholars  of  the  age,  made  the  Didache 
the  subject  of  a  thorough  investigation  in  his  "  Supplementum 
Clementinum"  (278-319),  which  appeared  in  June  or  Julj'-, 
1881.  §  Bickell,  of  Innsbruck;  Funk,  of  Tubingen;  Kruw- 
utzcky,  of  Breslau, — three  eminent  Koman  Catholic  scholars, 
— Holtzmann,  of  Strassburg  ;  Bonwetsch,  of  Dorpat,  and  many 
others,  followed  with  reviews  and  discussions  of  special  points 
in  various  German  periodicals. 

In  England  the  first  notice  of  the  Didache  appeared  in  the 
''  Durham  University  Journal  "  for  February,  1884,  by  Rev. 
A.  Robertson,  Principal  of  Hatfield  Hall,  Durham.  Professor 
John  Wordsworth,  of  Oxford,  Archdeacon  Farrar,  of  London, 
Professor  A.  Plummer,  of  Durham,  and  a  number  of  other  Epis- 
copalians, appeared  on  the  field  with  editions,  translations  and 
critical  discussions  in  the  "Guardian,"  the  "Contemporary 
Review,"  the  "  Church  Quarterly  Review,"  etc.  Prof.  Hatch, 
of  Oxford,  delivered  an  interesting  lecture  on  the  subject  (not 
yet  published)  in  the  Jerusalem  Chamber,  London.  Bishop 
Lightfoot  discussed  the  document  briefly  in  the  Church  Con- 
gress at  Carlisle  (Sept.,  1884).  Rev.  Mr.  De  Romestin  (1884) 
and  Canon  Spence  (1885)  published  the  Greek  text  with  an 
English  version,  notes  and  discussions, 

*  Die  Lehre  der  Zwolf  Apostel  nehst  Untersuchungen  zur  altesten 
GescMclde  der  Kirchenverfassung  und  des  Kirchenrechts.  With  an  Appen- 
dix by  Oscar  von  Gebhardt,  Leipzig,  1884.  Text  and  translation  with  notes, 
70  pages,  Prolegomena,  294  pages. 

f  So  he  informs  us  in  his  "Zeitschrift  flir  wissenschaftl.  Theologie,"  1885, 
No.  I,  p.  73. 

\  In  the  second  cd.  of  his  Novum  Testam.  extra  Canonem  receptum.  Lips., 
1884.  Fasc.  IV.,  94-103. 

§  Comp.  also  his  critical  notice  of  Harnack's  book  in  the  "Theol.  Litera- 
turblatt,"  Leipzig,  for  June  27  and  July  11,  1884. 


12  VARIOUS   ESTIMATES. 

More  extensive  even  tban  in  any  country  of  Europe  was  tlie 
interest  with,  whicli  the  Didache  was  received  in  the  United 
States.  As  soon  as  the  first  copies  reached  the  Western  hem- 
isphere, the  book  was  reprinted,  translated  and  commented 
upon  by  theological  professors  and  editors  of  religious  news- 
papers of  all  denominations  and  sects.  The  first  American 
edition,  with  the  Grreek  text  and  notes,  was  prepared  by  Prof. 
Eoswell  D.  Hitchcock,  D.D.,  and  Prof.  Francis  Brown,  D.D.,  of 
Union  Theological  Seminary,  New  York,  as  early  as  March, 
1884.  Almost  simultaneously  appeared  a  translation  by  the  Rev. 
C.  C.  Starbuck,  with  an  introductory  notice  by  Prof.  Egbert 
C.  Smyth,  D.D.,  in  the  •' Andover  Review"  for  April,  1884. 
Since  that  time  at  least  half  a  dozen  other  translations  with  or 
without  the  original  were  published;  while  a  list  of  discussions 
and  notices  in  the  periodical  press  would  fill  several  pages. 

The  document  has  also  excited  more. or  less  attention  in 
France,  Holland,  Switzerland,  and  the  Scandinavian  coun- 
tries. 


CHAPTER  YI. 

Various  Estimates. 

The  cause  of  this  unusual  attention  to  an  anonymous  book 
of  no  more  than  ten  octavo  pages,  is  obvious.  The  post- 
Apostolic  age  from  the  destruction  of  Jerusalem  (a.d.  70)  to  the 
middle  of  the  second  century  is  the  darkest,  that  is,  the  least 
known,  in  Church  history.  The  newly  discovered  document 
promised  a  long-desired  answer  to  many  historical  questions. 

In  Germany  and  on  the  Continent  generally,  where  theology 
has  a  predominantly  scientific  and  speculative  character,  the 
Didache  was  discussed  with  exhaustive  learning  and  acumen 
as  a  contribution  to  historical  information,  with  regard  to  its 
authorship,  the  time  and  place  of  composition,  its  precise  text, 
its  relation  to  cognate  documents,  as  the  Epistle  of  Barnabas, 
the  Pastor  Hermae,  the  Judicium  Petri,  the  Ecclesiastical 
Canons,  and  the  Apostolical  Constitutions. 

In  England,  and  especially  in  America,  where  theology  is 


VAEIOUS   ESTIMATES.  13 

more  practical  and  more  closely  connected  with  Churcli  life 
than  in  Germany,  the  Didache  was  welcomed  in  its  bearing 
upon  controverted  points  of  doctrine,  ritual  and  polity,  and 
utilized  for  sectarian  purposes. 

/  Psedobaptists  found  in  it  a  welcome  argument  for  pouring  or 
sprinkling,  as  a  legitimate  mode  of  baptism ;  Baptists  pointed 
triumphantly  to  the  requirement  of  immersion  in  living  water 
as  the  rule,  and  to  the  absence  of  any  allusion  to  infant  bap- 
tism ;  while  the  threefold  repetition  of  immersion  and  the  re- 
quirement of  previous  fasting  suited  neither  party.  Episco- 
palians were  pleased  to  find  Bishops  and  Deacons  (though  no 
Deaconesses),  but  non-Episcopalians  pointed  to  the  implied 
identity  of  Bishops  and  Presbyters ;  while  the  travelling 
Apostles  and  Prophets  puzzled  the  advocates  of  all  forms  of 
Church  government.  The  friends  of  liturgical  worship  derived 
aid  and  comfort  from  the  eucharistic  prayers  and  the  prescrip- 
tion to  recite  the  Lord's  Prayer  three  times  a  day ;  but  free ' 
prayer  is  likewise  sanctioned,  and  "  the  Prophets  "  are  per- 
mitted to  pray  as  long  as  they  please  after  the  eucharistic  sac- 
rifice with  which  the  Agape  was  connected.  Roman  Catholic 
divines  found  traces  of  purgatory,  and  the  daily  sacrifice  of  the 
mass,  but  not  a  word  about  the  Pope  and  an  exclusive  priest- 
hood, or  the  worship  of  Saints  and  the  Virgin,  or  any  of  the 
other  distinctive  features  of  the  Papal  system:  while  another 
Roman  Catholic  critic  depreciates  the  Didache  as  a  product  of 
the  Ebionite  sect.  Unitarians  and  Rationalists  were  pleased 
with  the  meagreness  of  the  doctrinal  teaching  and  the  absence  of 
the  dogmas  of  the  Trinity,  Incarnation,  depravity,  atonement, 
etc.;  but  they  overlooked  the  baptismal  formula  and  the  euchar- 
istic prayers,  and  the  fact  that  the  roots  of  the  Apostles'  Creed 
are  at  least  as  old  as  the  Didache^  as  is  proven  by  the  various 
ante-Nicene  rules  of  faith.  Millennarians  and  anti-Millen- 
narians  have  alike  appealed  to  the  Didache  with  about  equal 
plausibility.  \ 

We  must  look  at  the  Didache,  as  on  any  other  historical 
document,  impartially  and  without  any  regard  to  sectarian 
issues.  It  is,  in  fact,  neither  Catholic  nor  Protestant,  neither 
Episcopalian  nor  anti-Episcopalian,  neither  Baptist  nor  Pgedo- 


14  THE   TITLE. 

Baptist,  neither  Sacerdotal  nor  anti-Sacerdotal,  neither  Litur- 
gical nor  anti-Litargical ;  yet  it  is  both  in  j)art  or  in  turn.  It 
does  not  fit  into  any  creed  or  ritual  or  Church  polity  or  Church 
party  of  the  present  day  ;  yet  it  presents  one  or  more  points  of 
resemblance  to  Greek,  Latin,  and  Protestant  views  and  usages. 
It  belongs,  lik'e  the  writings  of  the  Apostolic  Fathers,  to  a  state 
of  transition  from  divine  inspiration  to  human  teaching,  from 
Apostolic  freedom  to  churchly  consolidation.  This  is  just 
what  we  must  expect,  if  history  is  a  liviug  process  of  growth. 
The  Didache  furnishes  another  proof  of  the  infinite  superiority 
of  the  New  Testament  over  ecclesiastical  literature.  Interest- 
ing and  important  as  it  is,  it  dwindles  into  insignificance 
before  the  Sermon  on  the  Mount,  or  the  Gospel  of  John,  or  the 
Epistle  to  the  Galatians,  or  even  the  Epistle  of  James,  which 
it  more  nearly  resembles. 

The  Didache  claims  no  Apostolic  authority  ;  it  is  simply  the 
summary  of  what  the  unlcnown  author  learned  either  from  per- 
sonal instruction  or  oral  tradition  to  be  the  teaching  of  the 
Apostles,  and  what  he  honestly  believed  himseK.  It  is  anony- 
mous, but  not  pseudonymous  ;  post- Apostolic,  but  not  ]3seudo- 
Apostolic.  Its  value  is  historical,  and  historical  only.  It  fur- 
nishes us  important  information  about  the  catechetical  instruc- 
tion and  usages  in  the  age  and  in  the  country  where  it  was 
written,  but  not  beyond.  It  takes  its  place  among  the  genu- 
ine documents  of  the  Apostolic  Fathers  so-called — Clement  of 
Rome,  Polycarp,  Ignatius,  Barnabas,  Hermas.  These  writings 
fill  the  gap  between  the  Apostles  and  the  Church  Fathers, 
from  the  close  of  the  first  to  the  middle  of  the  second  century ; 
just  as  the  Apocrypha  of  the  Old  Testament  fill  the  gap 
between  Malachi  and  John  the  Baptist. 


CHAPTER  YIL 

The  Title. 

The  title  of  the  Didache  is  borrowed  from  Acts,  ii.  42,  where 
it  is  said  of  the  primitive  discijoles  that  "  they  continued  stead- 


THE   TITLE.  15 

fastly  in  the  Apostles^  teaching  *  and  fellowsliip,  in  the  breaking  of 
bread  and  tlie  prayers."  It  is  to  be  understood  in  tlie  same  sense 
as  in  "the  Apostles'  Creed,"  of  the  contents,  not  of  the  form. 
The  author  does  not  claim  to  be  an  Apostle,  but  simply  gives 
what  he  regards  as  a  faithful  summary  of  their  teaching.  The 
work  is  apocryphal,  but  no  literary  fraud.  It  differs  in  this  re- 
spect very  favorably  from  similar  productions  where  the  Apos- 
tles are  introduced  by  name  as  speakers  and  made  responsible  for 
doctrines,  canons  and  regulations,  of  which  they  never  dreamed. 

The  manuscript  of  the  Didache  has  two  titles :  "  Teaching 
OF  THE  Twelve  Apostles,"  f  and  a  longer  one,  "  Teaching 
OF  the  Loud  through  the  Twelve  Apostles  to  the  Gen- 
tiles." X  The  latter  indicates  the  inspiring  author  as  well  as 
the  inspired  organs,  and  the  persons  to  be  taught.  "  The  Gen- 
tiles "  are  the  nations  generally  to  whom  the  gospel  is  to  be 
preached,  Matt,  xxviii.  19,  and  more  particularly  the  heathen 
in  course  of  preparation  for  baptism  and  church  membership, 
or  catechumens  of  Gentile  descent,  as  distinct  from  Jewish 
candidates  for  baptism.  § 

Strictly  speaking,  however,  the  addition  "  to  the  Gentiles  " 

*  r}7  Si8axv  ^^^^  ditodtoXoov.  The  E.  V.  renders  didaxr}  by  doctmie, 
the  E.  R.  by  teaching. 

f  /iiSaxv  T(3v  dcoSsHa  'AnodroXoav.  This  corresponds  to  the  titles  as 
given  by  Eusebius,  Athanasius,  Nieephorus,  Rufinus,  and  Pseudo-Cyprian, 
except  that  they  omit  "  twelve,  '  and  that  Eusebius  and  Pseudo-Cyprian  use 
the  plural  Sidaxai,  doctrince,  for  the  singular.  The  short  title  is  probably 
an  abridgement  by  the  copyist.     The  Gei'mans  call  it  the  Zwolfapostellelire. 

X  AiScxxv  Kvpiov  dia  tgdv  dooSEua  AnodroXcov  roti  eSi'Ediv.  Zahn 
appropriately  compares  with  this  title  2  Peter,  iii.  3  :  ?/  rcSv  cxTtodToXcov 
viirSv  svroA?)  rov  Hopiov  xai  daorfjpo^. 

§  So  Bryennios,  in  his  note,  p.  3,  ro?5  £|  tSrcjr  7fpo6iov6i  xcxl  (iovXons- 
voiZ  xarT/x^i<3Bat  rov  zrji  EvdEfisiai  Xoyov  eH  xi)v  rovrcDv  yap 
KaT7Jx^(^^'>^  xai  diSadHaXiav  q)EpE63al  fiai  SoheT  Ttpmridra  S))  xai  nd- 
Xidra  rd  npdnra  r?;?  /ltd.  xsq^dXaia.  Harnack  (p.  27  sq.)  objects  to  this 
natural  interpretation  as  fatal  to  the  integrity  of  the  Did.,  and  under- 
stands h'Svrj  to  mean  "  Gentile  Christians ," as  Rom.  xi  13  ;  Gal.  ii.  12, 14  ; 
f!^ph.  iii.  1,  since  the  Did.  is  intended  for  Christians.  True  ;  but  for  Chris- 
tians in  instructing  Catechumens,  to  wliom  the  doctrinal  part,  Ch.  I. -VI., 
applies,  before  baptism  is  mentioned  (Ch.  VII).  Athanasius  says  expressly 
that  the  Did.  was  used  in  the  instruction  of  catechumens  (ro2S  dprh  itpodep- 
Xo/itevoti  xai  fiovXo/ievoti  Harrjx^ifi^o^^  ^ov  trji  evdEfiEiai  Xoyov. 
Ep.  Fest.  39). 


16  AIM  AND   CONTENTS   OF  THE   DID  ACHE. 

applies  only  to  tlie  first  six  chapters,  or  the  Bidaclie  proper ; 
wtiile  tlie  remainder  is  intended  for  church  members,  or  the 
congregations  which  administer  the  sacraments,  elect  ministers 
and  exercise  discipline.  The  division  is  clearly  marked  by  the 
words  with  which  the  seventh  chapter  begins:  "Having  said 
all  these  things,  baptize,"  that  is,  after  all  this  preliminary 
instruction  to  the  catechumens  baptize  them  into  the  name  of 
the  Holy  Trinity.  Hence  also  the  address :  "  My  child,"  is 
only  found  in  the  first  six  chapters,  namely,  five  times  in  Ch. 
UL,  once  in  Ch.  lY.,  and  "children"  in  Ch.  V.* 


CHAPTER  Vni. 

Aim,  and  Contents  of  the  Didache. 

The  Didache  is  a  Church  Manual  or  brief  Directory  of  Apos- 
tolic teaching,  worship  and  discipline,  as  understood  by  the 
author  and  taught  and  practised  in  the  region  where  he  lived. 

It  is  intended  for  teachers  and  congregations.  It  serves  its 
purpose  admirably :  it  is  theoretical  and  practical,  short  and 
comprehensive,  and  conveniently  arranged  in  four  parts. 

The  Didache  is  the  oldest  Manual  of  that  kind.  It  was 
afterwards  expanded  in  various  modifications,  and  ultimately 
displaced  by  fuller  manuals,  especially  by  the  pseudo-Clement- 
ine Constitutions,  which  correspond  to  a  later  development  in 
doctrine  and  discipline,  f 

The  work  is  very  complete  for  its  size,  and  covers  the  whole 
field  of  Christian  life.     It  easily  falls  into  four  parts  : 

I.  The  doctrinal  and  catechetical  part,  setting  forth  the 
whole  duty  of  the  Christian.     Chs.  I.-VI. 

*  The  same  view  is  taken  by  Zahn  (in  his  Supplem.  Clan. ,  p.  280),  and  by 
Massebieau  {L' enseignement  des  douze  apotres,  p.  6),  who  says  that  the  first 
part  of  the  Bid.  (I.-VI.)  is  intended  "awa;  pmens  disposes  a  se  convertir," 
the  second  ' '  aux  fideles. " 

■f-  On  the  relation  of  the  Did.  to  later  documents,  see  below,  Ch.  XXX., 
and  especially  the  learned  discussions  of  Harnack,  Proleg.,  pp.  170-268,  and 
Holtzraann,  Die  Didache  und  ihre  Nebenfornierit  in  the  "  Jahrbilcher  fur 
Protest.  Theologie,"  heipzig,  1885,  pp.  154-167. 


THE  DOCTRINAL   OR   CATECHETICAL   PART,  CHS.  I-VL        17 

II.  The  liturgical  and  devotional  part,  giving  directions  for 
Christian  worship.     Chs.  VIL-X.  and  Ch.  XIV. 

III.  The   ecclesiastical   and    disciplinary   part,    concerning 
Church  officers.     Chs.  XL^XIIL  and  XV. 

IV.  The  eschatological  part,  or  the  Christian's  hope.     Ch. 
XVI.  * 


CHAPTER  IX. 
The   Catechetical  Part,  Chs.  L-VL 

The  Doctrinal  and  Moral  part  is  a  summary  of  practical 
religion  as  a  guide  of  Christian  conduct  in  the  parabolic  form 
of  Two  Ways,  the  Way  of  Life  and  the  Way  of  Death.  It 
corresponds  to  our  Catechisms. 

The  first  division,  Chs.  I.-IV.,  teaches  the  Way  of  Life,  which 
consists  in  keeping  the  royal  commandments  of  love  to  Grod  and 
love  to  our  neighbor.  The  second  division,  Chs.  V.-VL,  shows 
the  Way  of  Death,  or  the  way  of  sin.  The  lessons  are  given 
as  exhortations  to  the  learner,  who  is  addressed  as  "  my  child." 

The  Didache  begins  thus  : 

"  There  are  two  Ways,  one  of  Life  and  one  of  Death,  but  there  is  a  great 
difference  between  the  two  Ways.  The  Way  of  Life  then  is  this :  First,  thou 
shalt  love  God  who  made  thee;  secondly,  thy  neighbor  as  thyself;  and  what- 
soever thou  dost  not  wish  to  be  done  to  thee,  do  not  thou  to  another. " 

Then  the  Way  of  Life  is  set  forth  in  brief  sentences  posi- 
tively and  negatively,  with  warnings  against  murder,  adultery, 
theft,  etc.,  according  to  the  second  part  of  the  Decalogue 
(Chs.  I.-IV.).    The  Way  of  Death  is  described  by  a  list  of  sins 

*  Harnack,  pp.  37-63,  gives  a  much  more  minute  analysis,  but  it  is  arti- 
ficial and  deserves  in  part  the  adverse  criticism  of  Hilgenfeld  and  Holtz- 
mann,  although  Harnack  is  right  against  Hilgenfeld  in  maintaining  the  unity 
and  integrity  of  the  Didache.  He  assumes  three  parts  with  many  subdi- 
visions: L  The  Commandments  of  Christian  Morals,  which  constitute  the 
Christian  character  of  the  churches.  Chs.  L-X.  H.  Directions  concerning 
congregational  life  and  intercourse.  Ch.  XL -XV.  III.  Concluding  exhorta- 
tion to  watchfulness,  (.'h.  XVI.  H.  de  Romestin  makes  only  two  parts: 
I.  Rules  of  Christian  morality,  and  the  duties  of  individuals  (I. -VI.);  II.  Du- 
ties of  Christians  as  members  of  the  Church  (VII.-XVL). 
2 


18  THE   TWO   WAYS. 

and  sinners  (Ch.  V.).     Then  follow  warnings   against   false 
teachers,  and  the  eating  of  meat  offered  to  idols  (Ch.  VI.). 

The  first  part  of  the  Didache  is  an  echo  of  the  Sermon  on  the 
Mount,  as  reported  in  Matthew,  Chs.  V.-VIL,  with  some 
pccaliar  features  derived  from  oral  tradition  ;  but  the  reminis- 
cences from  Matthew  are  far  superior  to  the  new  matter. 


CHAPTER  X. 

The    Tivo    Wmjs. 

The  popular  fignre  of  the  Two  Ways  was  suggested  by 
Jeremiah,  xxi.  8  :  "  Thus  saith  the  Lord  :  Behold,  I  set  before 
you  the  way  of  life,  and  the  way  of  death ;  "  by  Moses,  Dent. 
XXX.  15  :  "I  have  set  before  thee  this  day  life  and  good,  and 
death  and  evil ; "  and  by  the  passage  in  the  Sermon  on  the 
Mount  which  speaks  of  "  the  broad  way  that  leadeth  to  de 
struction,"  and  the  "  narrow  way  that  leadeth  unto  life  "  (Matt, 
vii.  13,  14).  Somewhat  similar  is  also  the  saying  of  Elijah : 
"How  long  halt  ye  between  two  opinions?  If  Jehovah  be 
God,  follow  him,  but  if  Baal,  then  follow  him  "  (1  Kings,  xviii. 
21). 

Peter  used  this  mode  of  teaching ;  for  he  speaks  of  "  the 
way  of  truth,"  "  the  right  way,"  "  the  way  of  righteousness," 
and  contrasts  it  with  "  the  way  of  Balaam."  * 

Here  is,  perhaps,  the  origin  of  the  connection  of  the  name 
of  this  Apostle  with  a  lost  apocryphal  book  mentioned  by 
Rufinus  f  and  Jerome  X  under  the  double  title,  "  The  Two 
Ways  "  {Duce  Vice)^  and  "  The  Judgment  of  Peter  "  {Judicium 
Petri).  This  mysterious  book  has  been  identified  by  some 
with  the  "  Apostolical  Church  Order,"  because  Peter  has  there 
the  last  word   among   the   speakers. §     But   it   is,  probably, 

*o5c35  r?;?  aXr/Ssiai,  Eu5sTa  686?,  o(5o5  rov  BaXadu  (2  Pet.  ii.  2, 
15,  21). 

f  Expos,  in  Symb.Apost.,  Ch  XXXVIII. 

X  DeVirisill.,  Ch.  I. 

§  So  Hilgenfeld  (in  the  first  ed.  of  his  Wov.  Test,  extra  canonem  rceeptum, 
1866,  and  in  the  second  ed.,   1884,  Fasc.  IV.,   p.  110).     An   anonymous 


THE  TWO   WAYS.  19 

identical  with  the  Didache^  that  is,  with  its  first  part,  which 
may  appropriately  be  entitled,  "  The  Two  Ways."  The  name 
of  Peter,  however,  does  not  occur  in  it,  nor  that  of  any  other 
Apostle ;  and  in  the  "  Apostolical  Church  Order,"  which  is 
an  apocryphal  expansion  of  the  Didache^  the  sentence  of  the 
Two  Ways  is  attributed  to  St.  John.  For  in  the  estimate  of 
the  Eastern  Church,  where  both  originated,  John  had  the  char- 
isma of  teaching,  Peter  the  charisma  of  governing ;  the  former 
was  the  theologian,  the  latter  the  churchman,  or  ecclesiastic, 
among  the  Apostles.  The  hypothesis  of  the  authorship  of 
Peter  is  connected  with  the  Western  concejDtion  of  his  pri- 
macy, and  occurs  only  in  Latin  writers. 

The  same  teaching  of  the  Two  Ways  we  find  with  slight 
modifications  in  several  post- Apostolic  productions  still  ex- 
tant. 

The  Epistle  of  Barnabas  contrasts  "  the  Way  of  Liglit^^  and 
"  the  Way  of  Barlcness^''  the  first  under  the  control  of  the 
angels  of  God,  the  second  under  the  control  of  the  angels  of 
Satan.  He  calls  them  ways  of  "  teaching  and  authority,"  and 
thus  seems  to  claim  Apostolic  origin  for  this  method  of  instruc- 
tion.* He  describes  the  Way  of  Light  as  the  way  of  love  to 
God  and  man,  and  the  Way  of  Darkness  as  "  crooked  and  full  of 
cursing,"  as  "the  way  of  eternal  death  with  punishment  in  which 
are  the  things  that  destroy  the  soul,  namely,  idolatry,  arrogance, 
hypocrisy,  adultery,  murder,  magic,  avarice,"  etc.  The  con- 
cluding part  of  Barnabas  (Chs.  XVIIL-XX.)  furnishes  a  strik- 
ing parallel  to  the  first  part  of  the  Didache,  so  that  either  the 
one  must  be  the  source  of  the  other,  or  both  are  derived  from 
a  common  source.     On  this  question  able  critics  are  divided.f 

writer  in  the  "Christian  Remembrancer"  for  1854,  p.  293  sq.,  had  pre- 
viously made  the  same  conjecture,  but  had  also  suggested  the  possible  iden- 
tity of  the  document  with  the  old  Didache  known  to  Eusebius  and  Atha- 
nasius.     See  also  Bickell,  Gesch.  des  Kirchenrechts  (1843),  I.  65  and  96. 

*  Ch.  XVIII.  :  odol  <5uo  Ei6iv  d  i  S  ex  xv  ^  ^^^  e  c,  o  v  d  I'a  ?,  ?/  te  rov 
cpcozoi  xai  ij  rov  dHorovi. 

f  (1)  The  priority  of  Barnabas  is  advocated  by  Bryennios  (who,  in  the  11th 
Chapter  of  his  Prolegomena,  prints  the  parallel  sections,  marking  the  differ- 
ence by  distinct  type),  Hilgenfeld,  Harnack,  Krawutzcky.  (2)  For  the  JDri- 
ority  of  the  Didache  are  Zahn,  Funk,  Farrar,  Potwin.  (3)  For  an  older 
source  of  both  :  Holtzmann,  Lightfoot,  Massebieau. 


20 


THE   TWO   WAYS. 


But  the  brevity,  simplicity  and  terseness  of  tlie  Didache  seem 
to  me  to  decide  clearly  in  favor  both  of  its  priority  and  superi- 
ority. It  is  less  figurative,  more  biblical,  and  more  closely 
conformed  to  the  Sermon  on  the  Mount.  The  last  chapters  of 
Barnabas  are  an  ill-arranged  and  confused  expansion  of  the 
Didache.^ 


*  Here  are  the  passages  on  the  Two  Ways  in  parallel  columns ;  the  identi- 
cal words  being  printed  in  small  capitals: 


Didache,  Ch.  I. 

*'  There  are  two  ways,  one  of  life 
and  one  of  death ;   and  there  is  a 

GREAT  difference  BETWEEN  THE  TWO 
WAYS.  {'OSoi  Svo  sidi,  uia  rijc, 
Zooi/i  xai /iii'(X  tov  Savdrov  dta- 
(popd  de  TtoAX)}  ^etcx'^v  r(3v  dvo 
id&v.    Barn,  omits  /nera^t.) 


Now  THE  WAT  of  life  IS  THIS :— First, 
Thou  shalt  love  God  who  made 
THEE  {dyaTtr'jdEii  tov  Bsov  t6v 
nonjdavzd.  6e) — 


Epistle  of  Barnabas,  Chs.  xviii.,  xix. 

"  But  let  us  now  pass  to  another 
kind  of  knowledge  and  teaching. 
There  are  two  ways  of  teaching  and 
of,  authority,  the  one  of  light  and 
the  other  of  darkness;    and  there 

IS  A  GREAT   difference  BETWEEN  THE 

TWO  WAYS.  For  over  the  one  have 
been  appointed  light-bringing  angels 
of  God,  and  over  the  other  angels  of 
Satan ;  and  the  One  is  Lord  for  ever 
and  ever,  and  the  other  is  prince  of  the 
present  season  of  lawlessness.  *  *  * 
Ch.  xix. — Now  THE  WAY'  of  light  is 
THIS :  If  any  one  wishes  to  travel  to 
the  appointed  place  he  must  be  zeal- 
ous in  his  works.  The  knowledge, 
then,  which  is  given  to  us  for 
walking  in  this  way,  is  this:  Thou 
SHALT  LOVE  Him  who  made  thee 
{dya.n>]6Ei<>  tov  6e  noii'jdavra.); 
thou  shalt  fear  Him  who  formed  thee ; 
thou  shalt  glorify  Him  who  redeemed 
thee  from  death.  Thou  shalt  be  sim- 
ple in  heart  and  rich  in  spirit. 
Thou  shalt  not  join  thyself  to  those 
who  walk    in  the  way  of  death. 


secondly,  thy  neighbor  as  thyself 
(tov  TtXr)6ioi'  dov  09?  deavrov);  and 
all  things  whatsoever  thou  wouldest 
not  have  done  to  thee,  do  not  thou 
to  another. " 


Thou  shalt  love  thy  neighbor  above 
thine  own   soul.     {dyan}'/d£ii   rdv 

TtXljdtOV      dov       VTtEf)       TIJV      tj^VXl'jy 

dov.)"    The  MS.   in  the  Cod.  Sin. 
corrects  it  into  oj  savtov. 


THE   TWO   WAYS.  21 

The  Shepherd  of  Hermas,  with  another  variation,  speaks  of 
a  "  straight  Way  "  and  a  "  crooked  Way.''  * 

In  the  so-called  "  Apostolical  Church  Order,"  or  ''Ecclesiasti- 
cal Canons  of  the  Holy  Apostles,"  which  exist  in  Greek,  Cop- 
tic and  Syriac'and  probably  date  from  the  third  century,  if  not 
from  the  close  of  the  second, f  St.  John,  as  already  remarked, 
introduces  the  Apostolic  instructions  with  the  distinction  of 
the  Two  Ways  in  the  very  words  of  the  Didache.X 

The  "  Apostolical  Constitutions  "  from  the  fourth  century  re- 
peat the  same  teaching  in  a  still  more  expanded  form  and  in- 
terwoven with  many  Scripture  passages. 

The  general  distinction  of  Two  Ways  for  two  modes  of 
life  with  opposite  issues  is  not  confined  to  biblical  and 
ecclesiastical  literature.  The  Talmud  sjDcaks  of  Two  Ways, 
the  one  leading  to  Paradise,  the  other  to  Gehenna.  The 
familiar  myth  of  Hercules  told  by  Prodicus  in  Xenophon's 

*  The  op^rf  odui  and  the  6rpEftXr}  68o<i.  Mandat.  vi.  1  and  2  (in 
Funk's  ed.,  I.  406).  Hernias  assigns  two  angels  to  man,  an  angel  of  right- 
eousness and  an  angel  of  wickedness  {8vo  Ei6iv  ayye.Xoi  jiisrd  rov  dv- 
BpojTtov,  cT?  ri/i  diMaiodvvr/i,  Hcxi  sti  ttjZ  Ttov)]pia<;);  and  he  warns  the 
reader  to  follow  the  former  and  to  renonnce  the  latter.  Punk  quotes  a  par- 
allel passage  from  the  "Testaments  of  the  XII  Patriarchs,"  iv.  20.  which 
speaks  of  two  spirits  in  man,  the  Ttvsv/na  rfjZ  dXrjSEiai  and  the  itvEv/ia 
rffi  TtA-dv?/?.     See  also  Bryennios,  Proleg. 

f  First  published  in  Greek  by  Bickell,  1843,  and  also  by  Hilgenfeld  (I.  c. 
111-121),  Harnack  (in  his  book  on  the  Didache,  pp.  225-237),  and  others. 

X  Didache,  Ch.  I.  Av.  Church  Order,  Ch.  I. 

"  There  are  two  Ways,  one   of  "John  said: 

Life  and  one  of  Death;  but  there  "  There  are  two  Ways,  one  op 

IS  a    great    difference     between  Life  and  one  of  Death  ;   but  there 

the  two  Ways.     Now  the  Way  of  is  a  great  difference  between  the 

Life  IS  this:     First,  Thou  shalt  Two  Ways.     Now  the  Way  of  Life 

love  God  WHO  made  THEE ;   second-  is  this:    first.   Thou   shalt  love 

LY,  THY  neighbor  AS  THYSELF."  GoD  WHO  MADE  THEE,  from  thy  whole 

heart,  and  thou  shalt  glorify  him 
who  redeemed  thee  from  death,  which 
is  the  first  commandment.  Second- 
ly, thou  shalt  love  thy  neighbor  as 
THYSELF,  which  is  the  second  com- 
mandment, on  which  hang  the 
whole  law  and  the  prophets."  (Matt. 
xsii.  40.) 


22  THE   THEOLOGY   OF   THE   DIDACHE. 

Memorabilia  represents  the  liero  in  his  3'outh  as  standing  be- 
tween the  Way  of  pleasure  and  disgrace  and  the  arduous  Way 
of  virtue  and  glory. 

But  there  is  a  great  difference  between  the  heathen  and  the 
Christian  conception  of  the  Two  Ways,  as  there  is  between 
the  Ways  themselves.  Love  of  glory  was  the  motive  power 
of  heathen  virtue  ;  love  to  God  and  man  is  the  soul  of  Chris- 
tian life,  which  derives  its  inspiration  from  the  redeeming  love 
of  Christ. 


CHAPTER  XL     . 

Tlie  Theology  of  the  Didache. 

The  prominent  features  of  the  catechetical  part  of  the  Didache 
are  its  prevailing  moral  tone^  and  the  absence  of  the  specific 
dogmas  of  the  Church  which  were  afterwards  develoijed  in  the 
theological  controversies  with  Ebionism,  Gnosticism  and  other 
heresies.  For  every  true  dogma  is  the  result  of  a  conflict,  and 
marks  a  victory  of  truth  over  error. 

(phristianity  appears  in  the  Didache  as  a  pure  and  holy  life 
based  upon  the  teaching  and  example  of  Christ  and  on  the 
Decalogue  as  explained  by  him  in  the  Sermon  on  the  Mount, 
and  summed  up  in  the  royal  law  of  love  to  God  and  man^, 
The  Didache  agrees  in  this  respect  with  the  Epistle  of  James, 
the  Epistle  of  Polycarp,  and  the  writings  of  Justin  Martyr 
(who,  however,  already  branched  out  into  philosophical  specu- 
lation). The  younger  Pliny  describes  the  Christians  in  Bithyn- 
ia  as  scrupulously  moral  and  conscientious  worshipj^ers  of 
Christ.  It  was  by  the  practical  proof  of  virtue  and  piety  more 
than  by  doctrines  that  the  Christian  religion  conquered  the 
heathen  world.  And  to  this  day  a  living  Christian  is  the  best 
apology  of  Christianity. 

Compared  with  the  New  Testament,  the  Didache  is  ver}^  poor 
and  meagre.  It  echoes  only  the  Synoptical  Gospels,  and  even 
them  only  in  part ;  it  ignores,  with  .the  exception  perhajjs  of  a 
few  faint  allusions,  the  rich  Johannean  and  Pauline  teaching. 
It  is  behind  the  doctrinal  contents  of  some  other  post- Apostolic 


THE   THEOLOGY   OF   THE   DIDACHE.  23 

•wi'itings.  It  has  neitlier  "  the  pastoral  pathos  of  Clement  of 
Rome,  nor  the  mj^stic  fire  of  Ignatius,  nor  the  pietistic  breath 
of  Hernias."  Not  even  the  doctrine  of  one  God  is  laid  down 
as  the  foundation,  nor  is  the  commandment  of  the  love  of  God 
expanded.  * 

But  we  must  not  infer  too  much  from  these  omissions. 
Silence  here  implies  no  opposition,  not  even  ignorance.  We 
cannot  suppose  for  a  moment  that  the  writer  depreciated  the 
commandments  of  the  first  table,  because  they  are  not  men- 
tioned in  detail.  In  such  a  brief  tract,  not  larger  than  the 
Epistle  to  the  Galatians,  many  things  had  to  be  taken  for 
granted.  It  is  only  one  among  other  means  of  instruction 
and  edification.  The  Didache  expressly  and  repeatedly  refers 
to  the  "  Gospel  "  as  the  source  and  rule  of  Christian  life  (Chs. 
VIII.  2 ;  XL  3 ;  XV.  3,  4).  The  baptismal  formula  implies 
the  germ  of  the  dogma  of  the  Holy  Trinity,  and  the  eucharistic 
thanksgivings  the  germ  of  the  doctrine  of  the  atonement.  We 
should  also  remember  that  the  more  mysterious  parts  of  the 
Christian  system  were  from  fear  of  profanation  concealed  from 
the  Catechumens  by  the  Secret  Discipline  of  the  ancient 
Church ;  but  some  confession  of  faith,  similar  to  the  Apostles' 
Creed,  was  early  required  from  the  candidates  for  Baptism,  and 
hence  the  chief  facts  of  revelation  therein  contained  must  have 
been  made  known  in  the  preceding  catechetical  instruction. 
The  rules  of  faith  which  we  find  in  the  writings  of  Iren^us, 
Tertullian,  Cyprian,  Novatian,  Origen,  and  other  ante-Nicene 
writers,  date  in  substance  from  the  post- Apostolic,  if  not  from 
the  Apostolic  age.f 

A  Roman  Catholic  critic  unjusth^  charges  the  Didache  with 
Ebionism,  and  puts  its  composition  down  to  the  second  half  of 
the  second  century.  X    In  this  case  it  would  lose  all  its  value  as  a 

*  See  Zahn,  Supplementum  Clementinum ,  pp.  288  sq. 

•)•  They  are  collected  in  Schaff's  Creeds  of  Christendom,  II.  11-44. 

\  Dr.  Krawutzcky.  of  Breslau  :  Ueher  die  sog.  Zwolfapostellehre,  ihre 
Timiptsuchlichsfen  Qnellen  und  ihre  erste  Aufnahme,  in  the  "  Theologische 
Quartalschrift "  of  the  Roman  Catholic  Faculty  of  Tubingen,  1884,  No.  IV. 
pp.  547- 600.  He  says,  p.  585  :  ''Die  angegebenen  Einzelheiten,  wozu  noch 
der  wahrsrheinliche  Gebrauch  des  Evangeliums  der  Nazarder  und  Ebionitcn 
und  Nichtgebrauch  der  paulinischen  und  johanneischen  Schriften  kommt, 


24  THE   THEOLOGY   OF   THE   DIDACHE. 

link  in  the  regular  chain  of  post- Apostolic  Christianity.  But 
the  Didache  shows  no  trace  of  the  chief  characteristics  of  this 
Judaizing  heresy  :  the  necessity  of  circumcision  for  salvation, 
the  perpetual  obligation  of  the  whole  ritual  as  well  as  moral 
law  of  Moses,  the  denial  of  the  divinity  of  Christ,  the  intense 
hostility  to  Paul  as  an  apostate  and  heretic,  the  restoration  of 
the  Jews,  the  millennial  reign  of  Christ  in  Jerusalem.  It  has 
no  affinity  with  the  legalistic  or  Pharisaical  Ebionism  whose 
forerunners  Paul  opposes  in  his  Epistle  to  the  Galatians,  nor 
with  the  theosophic  or  Essenic  Ebionism,  the  germs  of  which 
Paul  refutes  in  the  second  chapter  of  Colossians,  and  least  of 
all  with  the  wild  speculations  of  the  pseucJo-  Clementine  Homilies^ 
which  date  from  the  middle  or  end  of  the  second  century.  The 
Didache  calls  the  Pharisees  "  hypocrites  "  and  opposes  their 
days  of  fasting ;  it  recognizes  the  Lord's  Day  instead  of  the 
Jewish  Sabbath,  and  completely  ignores  circumcision  and  the 
ceremonial  law. 

Let  us  gather  up  the  theological  points  expressed  or  implied 
in  this  little  book. 

God  is  the  Creator  (L  2),  the  Almighty  Euler  who  made  all 

fuhren  zxi  dem  Ergehniss,  dass  der  Verfasser  der  Zu'dlfapostellehre  wahr- 
scheinlich  einer  ehionitisierenden  Richtung  Jmldigte  nnd  somit  an  dem  Aiif- 
schumnge,  welchen  die  Sekte  der  Ehioniten  gegen  das  JaJir  800  nahm,  woM 
nicM  unhetheiligt  war."  He  remarks  in  a  note  that  the  Clementine  Hom- 
ilies appeared  about  the  same  time  ;  while  the  vulgar  Ebionism  was  a  little 
later  represented  by  Symmachus,  the  translator  of  the  Hebrew  Scriptures. 
He  also  refers  to  Blastus  and  Theodotus  in  Rome  about  192,  and  ventures  on 
the  conjecture  that  Theodotus  of  Byzantium  (Euseb.  V.  19  sq.),  was  probably 
the  author  of  the  Didache.  He  derives  the  quotations  from  an  apocryphal 
Gospel,  instead  of  the  canonical  Matthew.  He  even  finds  in  it  a  direct 
opposition  to  the  doctrine  of  the  atonement,  and  to  the  sacrifice  of  the  New 
Covenant.  He  construes  the  second  ordinances  of  the  Apostles  spoken  of  in 
the  second  Irenjeus- Fragment  (ed.  of  i^tieren  I.  854)  into  an  appointment  of 
the  neio  sacrifice  {v  a  a  v  7tf)o6(popdv  iv  zfj  naiv^  dia3?iH7;j)  made  against 
the  Ebionites  under  the  fresh  impression  of  the  fall  of  the  temple  with  its 
Jewish  sacrifices,  and  infers  from  the  omission  of  this  reference  to  the  neif 
covenant  in  the  Didache,  Ch.  XIV.,  that  it  was  written  in  opposition  to 
that  apostolic  ordinance.  But  this  is  certainly  very  far  fetched,  and  set 
aside  by  the  fact  that  the  Didache  quotes  the  same  passage  as  IrensBus 
from  Malachi  in  proof  of  the  continuance  of  the  sacrifice.  Hence  another 
Roman  Catholic  scholar  (Dr.  Bickell,  of  Innsbruck)  finds  here  the  germ  ot 
the  sacrifice  of  the  mass.     But  he  is  equally  mistaken. 


THE   THEOLOGY   OF   THE   DIDACHE.  25 

things  (X,  3).  He  is  our  Father  in  heaven  (VIII.  2).  No  event 
can  happen  without  him  (III,  10).  He  is  the  Giver  of  all  good 
gifts,  temporal  and  spiritual,  the  author  of  our  salvation,  the 
object  of  prayer  and  praise  (IX.  and  X.).  To  him  belongs  all 
glory  forever,  through  Jesus  Christ  (VIII.  2 ;  IX.  4 ;  X.  4). 

Christ  is  the  Lord  and  Saviour  (X,  2,  3),  God's  servant  and 
God's  son  (IX.  2)  and  David's  God  (X.  6).  He  is  the  author  of 
the  gospel  (VIII.  2  ;  XV.  4).  He  is  spiritually  present  in  his 
Church,  and  will  visibly  come  again  to  judgment  (XVI.  1, 
7,  8).  Through  him  knowledge  and  eternal  life  have  been 
made  known  to  us  (IX.  3 ;  X.  2).  He  is  the  Jehovah  of  the 
Old  Testament  (XVI.  7). 

The  Holy  Spirit  is  associated  with  the  Father  and  the  Son 
(VII.' 1,  3).  He  prepares  man  for  the  call  of  God  (IV.  10). 
He  speaks  through  the  Prophets,  and  the  sin  against  the  Spirit 
shall  not  be  forgiven  (XL  7). 

The  Holy  Trinity  is  implied  in  the  baptismal  formula,  the 
strongest  direct  proof -text  for  this  central  doctrine  (VII.  1,  3). 

The  Church  is  God's  instrument  in  bringing  on  the  King- 
dom of  Heaven  which  he  prepared  for  her  ;  he  will  deliver  her 
from  all  evil  and  perfect  her  in  his  love  (IX.  4 ;  X.  5).  All 
true  Christians  are  one,  though  scattered  over  the  world,  and 
God,  the  head  of  the  Church,  will  gather  them  all  from  the 
four  winds  into  his  Kingdom  (X.  5). 

Baptism  and  the  Eucharist  are  sacred  ordinances  instituted 
by  Christ,  and  to  be  perpetually  observed  VII.  1-4 ;  IX.,  X.,, 
XIV.).  The  Lord's  Day  shall  be  kept  holy  as  a  day  of  wor- 
ship and  thanksgiving  (XIV.  1).  The  Lord's  Prayer  should 
be  repeated  daily  (VIII.  2),  and  Wednesday  and  Friday  be 
given  to  fasting  (VIII.  1).  Eeverence  and  gratitude  are  due 
to  the  ministers  of  Christ  (XL  1,  4 ;  XIL  1 ;  XIIL  1,  2). 

There  is  to  be  at  the  end  of  time  a  resurrection  of  the  dead 
anda  general  judgment  at  the  glorious  appearance  of  Christ  (XVI). 

Man  is  made  in  the  image  of  God  (V.  2),  but  sinful,  and 
needs  forgiveness  (VIII.  2) ;  he  must  confess  his  transgres- 
sions to  receive  pardon  (IV.  14 ;  XIV.  1,  2). 

Man's  whole  duty  is  to  love  God  and  his  neighbor,  and  to 
show  this  practically  by  abstaining  from  all  sins  of  thought^ 
word  and  deed,  and  by  observing  all  the  commandments  (Ch, 


26  THE   RITUALISTIC   OR   LITURGICAL   PART. 

1.  6),  according  to  tlie  Gospel  (XL  3),  neither  adding  nor  taking 
away  (IV.  13).  This  is  the  Way  of  Life,  but  the  way  of  sin 
is  the  Way  of  Death.  There  is  no  third  way,  no  compromise 
between  good  and  evil,  between  life  and  death. 

It  would  be  difficult  to  find  more  theology  in  the  Epistle  of 
James,  which  has  nearly  the  same  size.  If  this  teaching  be 
Ebionism,  then  Ebionism  is  no  heresy.  But  the  Didache  and 
the  Epistle  of  James  antedate  the  Ebionitic  heresy  properly 
so  called,  which  was  a  stunted  and  impoverished  Christianity 
in  opposition  to  Catholic  and  orthodox  Christianity.  They 
represent  the  early  Jewish-Christian  type  of  teaching,  before 
the  universalism  and  liberalism  of  the  great  AjDostle  ofjthe 
Gentiles  had  penetrated  the  Church.  They  teach  a  plain,  com- 
mon-sense Christianity,  not  dogmatical,  but  ethical,  not  very 
profound,  but  eminently  practical,  and  even  now  best  suited  to 
the  taste  of  many  sincere  and  devout  Christians.  We  cannot 
disregard  it  as  long  as  the  Epistle  of  James  keeps  its  place  in 
the  canon  of  the  New  Testament. 


CHAPTER  XIL 

Tlie  Ritualistic  or  Liturgical  Part. 

The  Second  Part  of  the  Didache  is  a  Directory  of  Public 
Worship,  Chs.  YIL-X.  and  XIV.  It  corresponds  to  our 
Liturgies  and  Prayer  Books.  It  treats  first  of  the  adminis- 
tration of  Baptism,  which  is  to  follow  the  catechetical  instruc- 
tion and  conversion  of  the  Catechumen  (Ch.  VIL)  ;  then  of 
Prayer  and  Fasting  (Ch.  VIIL),  and  last  of  the  celebration  of 
the  Agape  and  Eucharist  (Chs.  IX.,  X.  and  XIV.). 

We  have  here  an  important  addition  to  our  knowledge  of 
ancient  worship.  The  New  Testament  gives  us  neither  a  lit- 
urgy nor  a  ritual,  but  only  the  Lord's  Prayer,  the  baptismal 
formula,  and  the  words  of  institution  of  the  holy  communion. 
The  liturgies  which  bear  the  names  of  St.  Clement,  St.  Mark, 
and  St.  James,  cannot  be  traced  beyond  the  Nicene  age,  though 
they  embody  a  common  liturgical  tradition  which  is  much 


THE   lord's   day   AND   THE   CHRISTIAN   WEEK.  27 

older,  and  explains  their  affinity  in  essentials.*  The  full  text 
of  the  first  Epistle  of  Clement  to  the  Corinthians,  as  published 
by  Bryennios  from  the  Jerusalem  MS.  in  1875,  made  us  ac- 
quainted with  the  oldest  post- Apostolic  prayer,  which  was 
probably  used  in  the  Koman  congregation  towards  the  close  of 
the  first  century.f  But  the  Dtdaclie  contains  three  eucharistic 
prayers  besides  the  Lord's  Prayer. 


CHAPTER   XIII. 

Tlie  Lord's  Day  and  the  Christian  Week. 

As  to  sacred  seasons,  the  Didache  bears  witness  to  the  cele- 
bration of  the  first  day  of  the  week,  and  gives  it  (after  the 
Apocalypse)  the  significant  name  of  the  Lord's  Bay,  or  rather 
(with  a  unique  pleonastic  addition),  "  the  Lord's  Bay  of  the 
Lord."  X 

On  that  day  the  congregations  are  directed  to  assemble,  to 
break  bread,  to  confess  their  sins,  to  give  thanks,  and  to  cele- 
brate the  sacrifice  of  the  Eucharist.  But  before  these  acts  of 
worship  every  dispute  between  the  brethren  should  be  settled, 
that  their  sacrifice  may  not  be  defiled  (comp.  Matt.  v.  23,  24). 
This  is  the  pure  sacrifice  which  shall  be  offered  in  every  place 
and  time,  as  the  Lord  has  spoken  through  the  prophet  (Mai. 

i.  11, 14). 

No  reading  of  Scripture  is  mentioned,  but  not  excluded. 
The  use  of  the  Old  Testament  may  be  taken  for  granted ;  the 
New  Testament  canon  was  not  yet  completed.  Justin  Martyr, 
writing  about  the  middle  of  the  second  century,  adds  to  the 
prayers  and  the  Eucharist  the  reading  of  the  Memoirs  of  the 
Apostles  (i.  e.,  the  Canonical  Gospels)  and  the  Prophets,  and  a 
verbal  instruction  and  exhortation  by  the  "  president "  of  the 

*  See  Church  History,  III.  517  sqq. 

f  Ch?.  LIX.-LXI.     See  Church  History,  II.  228  sq. 

X  Ch.  XIV.  1 :  nvpiaKJ)  Kvplov.  The  earliest  use  of  uvpianrj&s  a  noun. 
St.  John  first  used  it  as  an  adjective,  ycvpiani]  i)piipa,  Dominica  dies.  Rev. 
i.  10. 


28         THE  lord's  day  and  the  christian  week. 

congregation,  as  regular  exercises  of  Christian  worship  on 
Sunday.  * 

The  celebration  of  the  first  day  of  the  week  is  based  upon 
the  fact  of  the  resurrection  of  Christ,  as  the  completion  of  the 
new  creation  and  redemption,  and  is  sanctioned  by  Apostolic 
practice.f  Its  general  observance  during  the  second  century 
is  established  beyond  a  doubt  by  the  concurrent  testimonies  of 
Pliny  ("stato  die  "),  Barnabas  ("the  eighth  day,"  in  distinction 
from  the  Jewish  Sabbath),  Ignatius  ("the  Lord's  Day"),  Jus- 
tin Martyr,  Melito,  Irenaeus,  and  TertuUian.  X 

Next  to  the  first  day  of  the  week,  the  Didache  gives  a  subor- 
dinate prominence  to  the  fourth  day  (Wednesdaj^),  and  the 
Preparation  day  (Friday),  as  days  of  fasting,  in  distinction 
from  the  second  and  fifth  days  which  the  Pharisees  observed 
as  fasts  (Ch.  YIII.). 

Here,  too,  the  testimony  of  the  Didache  foreshadows  the  cus- 
tom of  the  second  century,  to  observe  Wednesday  as  the  Day 
of  the  Betrayal,  and  Friday  as  the  Day  of  the  Crucifixion,  by 
special  prayer  and  half-fasting  {semijejunia). 

The  Christian  week  was  determined  by  the  passion  and  res- 
urrection of  the  Lord,  as  the  two  great  events  through  which 
the  salvation  of  the  world  was  accomplished.  They  are  to  be 
commemorated  from  week  to  week,  the  Lord's  Day  by  rejoic- 
ing and  thanksgiving  for  the  victory  over  sin,  Wednesday  and 
Friday  by  exercises  of  repentance.  This  was  the  idea  and 
practice  of  the  ante-Nicene  Church. 

Beyond  these  simple  elements  of  the  Christian  week  the  Di- 
dache does  not  go.  It  shows  no  trace  of  annual  church 
festivals,  not  even  of  Easter,  although  this  certainly  was  already 
observed  as  the  Christian  Passover,  in  the  days  of  Poly- 
carp  of  Smyrna  (d.  155),  who  had  a  controversy  with  Anicetus 
of  Eome  on  the  time  and  manner  (not  on  the  fact)  of  its  obser- 
vance. §  This  silence  is  one  of  the  many  indications  of  the 
antiquity  of  our  document. 

*Apol.  I.  c.  LXVII. 
f  Acts,  XX.  7;  1  Cor.  xvi.  2  ;  Rev.  i.  10. 
X  See  the  details  in  Church  History,  II .  201  sqq. 

§  Irenaeus  in  Eusebius,  Hist.  Eccl.  V.24.  See  Church  History ,  II.  313 
sqq. 


BAPTISM   IN   THE   DIDACHE.  29 

CHAPTER  XIY. 

Prayer   and   Fasting. 

The  Didache  prescribes  tlie  recital  of  the  Lord's  Prayer 
three  times  a  day,  in  imitation,  no  doubt,  of  the  Jewish  hours 
of  devotion  at  nine,  twelve,  and  three,  and  of  the  example  of 
Daniel  (VI.  10).  Tertullian  adds  to  them  the  morning  and 
evening  prayers  {ingressu  lucis  et  noctis\  which  need  no  special 
injunction. 

The  Lord's  Prayer  is  given  in  the  very  words  of  Matthew 
(VL  9-13),  with  slight  alterations  ("heaven"  for  "heavens," 
and  "  debt "  for  "  debts  "),  and  with  the  doxology  (though  not 
complete,  "  the  kingdom  "  being  omitted).  This  is  the  oldest 
authority  for  the  use  of  the  Lord's  Prayer.  The  doxology  no 
doubt  passed  from  Jewish  custom  (comp.  1  Chr.  xxix.  11)  into 
the  Christian  Church  at  a  very  early  day,  and  was  afterwards 
jnserted  into  the  current  text  of  the  Gospel. 

The  Didache  thus  sanctions  a  form  of  prayer  in  the  daily 
devotions,  and  gives  besides  three  thanksgivings  for  the  pub- 
lic celebration  of  the  Eucharist,  but  with  the  express  reserva- 
tion of  the  right  of  free  prayer  to  the  Prophets.  The  prescrip- 
tion of  the  frequent  repetition  of  the  Lord's  Prayer,  however, 
and  the  apparent  restriction  of  free  prayer  in  public  worship 
to  the  Prophets,  indicate  the  beginning  of  liturgical  bondage. 

The  prescription  to  fast  before  Baptism  (in  Ch.  VII.  4) 
and  on  Wednesdays  and  Fridays  (Ch.  VIII.)  goes  beyond  the 
New  Testament,  and  interferes  with  evangelical  freedom.  The 
Lord  condemns  the  hypocritical  fasting  of  the  Pharisees,  but 
left  no  command  as  to  stated  days  of  fasting. 


CHAPTER   XV. 

Baptism  in  the  Didache. 

The  Didache  knows  only  two  sacraments,  Baptism  and  the 
Eucharist,     On  the  former  it  gives  the  following  important 


30  BAPTISM   IN  THE   DIDACHE. 

and  interesting  directions,  which  have,  in  America,  excited 
more  attention  than  anj  other  part  of  the  book  (Ch.  VII.) : 

"As  regards  Baptism,  baptize  in  this  manner:  Having  first  given  all 
the  preceding  instruction  [on  the  Way  of  Life  and  the  Way  of  Death,  Chs. 
I-VI],  baptize  into  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Spirit,  in  living  [running]  water. 

"  But  if  thou  hast  not  living  water,  baptize  into  (sis)  other  water:  and  if 
thou  canst  not  in  cold,  [then]  in  warm  [water]. 

"  But  if  thou  hast  neither  [neither  running  nor  standing,  neither 
cold  nor  warm  water,  in  sufficient  quantity  for  immersion],  pour  (t^^eor) 
water  on  the  head  three  times,  into  the  name  of  Father  and  Son  and  Holy 
Spirit."* 

"  But  before  Baptism  let  the  baptizer  and  the  candidate  for  Baptism  fast, 
and  any  others  who  can ;  and  thou  shalt  command  him  who  is  to  be  baptized 
to  fast  one  or  two  days  before. " 

It  is  instructive  to  compare  with  this  chapter  the  next 
oldest  description  of  Baptism  by  Justin  Martyr,  which  is  as 
follows :  f 

"  As  many  as  are  persuaded  and  believe  that  the  things  taught  and  spoken 
by  us  are  true,  and  promise  to  be  able  to  live  accordingly,  are  instructed  to 
pray,  and  to  entreat  God  with  fasting  for  the  remission  of  their  past  sins, 
while  we  at  the  same  time  pray  and  fast  with  them.  Then  they  are  brought 
by  us  to  a  place  where  there  is  water  {svSa  vSaop  sdri),  and  are  regenerated 
{dvaysvva)vrcxi)  in  the  same  manner  in  which  we  ourselves  were  regen- 
erated. For  in  the  name  (eV'  ovumaroi)  of  the  Father  and  Lord  of  the 
whole  universe,  and  of  our  Saviour  Jesus  Christ,  and  of  the  Holy  Spirit,  they 
then  receive  the  washing  with  water  (ro  er  rcS  vdart  Tore  Xovrpdv 
TtoiovvTai).  For  Christ  also  said,  'Except  ye  be  born  again,  ye  shall  not 
enter  the  kingdom  of  heaven.' "    (John,  iii.  5.) 

From  the  baptismal  directory  of  the  Didache  we  may  infer 
the  following  particulars : 

1.  Baptism  shall  take  place  after  preceding  instruction  in 
the  Way  of  Life  and  the  Way  of  Death.:}: 

*  The  definite  article  in  this  passage  is  omitted  by  the  carelessness  of  the 
writer  or  copyist.  In  the  first  paragraph  the  form  is  given  correctly  accord- 
ing to  the  text  in  Matthew. 

•f-  Apol.  I.  61. 

\  The  words  ravra  iravta  Ttpoentovrei  refer,  of  course,  to  the  preced- 
ing six  chapters.  No  baptismal  creed  is  implied.  The  Apostles'  Creed  was  not 
yet  shaped ;  but  a  shorter  rule  of  faith  may  have  been  used  with  a  promise  of 
obedience  to  Christ,  The  Apost.  Const,  vii.  40  sqq.  give  a  long  form  of  the 
renunciation  of  Satan,  and  a  confession  of  faith. 


BAPTISM   IN"  THE   DIDACHE.  31 

NotHiiig  is  said  of  Infant  Baptism.  The  reference  to  instruc- 
tion and  the  direction  of  fasting  show  that  the  writer  has  in 
view  only  the  Baptism  of  catechumens,  or  adult  believers. 
Christianity  alwaj-s  begins  by  preaching  the  gospel  to  such  as 
can  hear,  understand  and  believe.  Baptism  follows  as  a  solemn 
act  of  introduction  into  fellowship  with  Christ  and  the  privi- 
leges and  duties  of  church- membership.  Infant  Baptism  has 
no  sense  and  would  be  worse  than  useless  where  there  is  no 
Christian  family  or  Christian  congregation  to  fulfil  the  condi- 
tions of  Baptism  and  to  guarantee  a  Christian  nurture.  Hence 
in  the  Apostolic  and  the  whole  ante-Nicene  age  to  the  time  of 
Constantine  Baptism  of  believing  converts  was  the  rule,  and  is 
to  this  day  on  every  missionary  field.  Hence  in  the  New 
Testament  the  baptized  are  addressed  as  people  who  have  died 
and  risen  with  Christ,  and  who  have  put  on  Christ.  Baptism 
and  conversion  are  almost  used  as  synonjaiious  terms.* 

But  for  this  very  reason  the  silence  of  the  Didache  about  In- 
fant Baptism  cannot  be  fairly  used  as  an  argument  against  it 
any  more  than  the  corresponding  passages  in  the  New  Testa- 
ment, which  are  addressed  to  adult  believers.  When  Chris- 
tianity is  once  established  and  organized,  then  comes  in  family 
religion  with  its  duties  and  privileges.  That  Infant  Baptism 
was  practised  in  Christian  families  as  early  as  the  second  cent- 
ury is  evident  from  Tertullian,  who  opposed  it  as  imprudent 
and  dangerous,  and  from  Origen,  who  approved  it  and  sjjeaks 
of  it  as  an  apostolic  tradition.f  Compulsory  Infant  Baptism, 
of  course,  was  unknown  even  in  the  Nicene  and  post-Nicene 
age,  and  is  a  gross  abuse,  dating  from  the  despotic  reign  of 
Justinian  in  close  connection  with  the  union  of  church  and  state. 

2.  Baptism  must  be  administered  into  the  triune  name  {tiz 
TO  ovo^a)  of  the  Father,  and  the  Son,  and  the  Holy  Spirit. 
This  is  the  prescribed  form  of  Christ.     (Matt,  xxviii.  19.) 

The  shorter  form  "  into  the  name  of  Jesus,"  is  not  mentioned. 

*  Cbmp.  Acts,  ii.  38,  41;  Rora.  vi.  3,  4 ;  Gal.  iii.  27. 

f  Ep.  ad  Rom.  I.  -c.  c.  6;  "Ucclesa  ah  Apostolis  traditionem  suscepif,  etiam 
parvulis  haptismum  dare."  Horn.  XIV.  in  Luc.  :  "  Parvuli  haptizantur  in 
remissionem  peccatorum.  Quorum  peccatorum  ?  vel  quo  tempore  pccca- 
veruntf  .  .  .  Quia  per  haptismi  sacramentumnativitatis  sordes  deponu7itur, 
propterea  baptizantur  et parvuli."    See  Church  History,  vol.  ii.  258  sqq. 


32  BAPTISM   IN   THE   DIDACHE. 

3.  Tlie  normal  and  favorite  mode  of  Baptism  is  threefold  im- 
mersion* "  in  living  water,"  i  e.  fresh,  running  water,  either  in  a 
stream  or  lake  or  fountain,  as  distinct  from  standing  water  in 
a  pool  or  cistern.  Immersion  must  be  meant,  otherwise  there 
would  be  no  difference  between  the  first  mode  and  the  last 
which  is  aspersion  or  pouring.  Besides  it  is  the  proper  mean- 
ing of  the  Greek  word  here  used.  The  preference  for  a  river 
was  naturally  derived  from  our  Saviour's  Baptism  in  the  Jor- 
dan. Justin  Martyr,  when  he  says  that  the  converts  were  led 
to  a  place  "where  there  is  water,"  means  probably  a  river; 
since  water  sufficient  for  pouring  or  sprinkling  could  be  had 
in  every  house.  The  direction  of  the  Didache  receives  con- 
firmation from  the  baptismal  pictures  in  the  catacombs  where 
the  baptized  stands  ankle-deep  or  knee-deep  or  waist-deep  in 
a  stream  and  the  baptizer  on  dry  ground,  extending  his  hand 
to  perform  the  act.  We  shall  return  to  this  subject  in  the  next 
chapter.  Tertullian  represents  it  as  a  matter  of  indifference 
whether  Baptism  take  place  in  the  sea,  or  in  a  lake,  or  a  river, 
or  in  standing  water,f  but  he  insists  on  trine  immersion.  X  This 
was  the  universal  practice  of  the  ancient  Church,  and  is  still 
continued  in  the  East.  It  was  deemed  essential  with  reference 
to  the  Holy  Trinity.  Single  immersion  was  considered  hereti- 
cal or  incomplete,  and  is  forbidden  by  tbe  Apostolical  Canons.  § 

After  Constantine,  when  the  Church,  was  recognized  by  the 
secular  government  and  could  hold  real  estate,  special  Baptis- 
teries were  built  in  or  near  the  churches  for  the  more  con- 
venient performance  of  the  rite  in  all  kinds  of  weather  and 
away  from  running  streams. 

*  "  Three  times"  is  only  mentioned  in  connection  with  pouring,  but  must, 
of  course,  be  supplied  in  the  normal  form  of  immersion. 

\  De  Bapt.y  c.  iv :  "J^uUa  distinctio  est,  mari  quis  an  stagno,  flumine  an 
fonte,  lacu  an  aheo  diluatur." 

X  Adv.  Prax.  c.  xxvi:  "  Nee  semel,  sed  ter,  ad  singula  nomina  in  personam 
singulas  tinguimtir."  De  cor.  mil.  c.  3:  "  Ter  mergitamur,"  adding,  how- 
ever, "amplius  aliquid  respondentes  quam  Dominus  in  evangelio  determina- 
vit."    De  Bapt.  c.  xiii:  "Lex  tinguendi  imposita  est,  et forma  prcescripia." 

§  Can.  50:  "If  any  Bishop  or  Presbyter  does  not  perform  the  three  im- 
mersions, but  only  one  immersion,  let  him  be  deposed."  In  this  point  Prot- 
estant Baptists,  who  immerse  but  once,  depart  from  the  ancient  practice  on 
the  ground  that  it  has  no  Scripture  authority. 


BAPTISM   IN   THE   DIDACHE.  83 

4.  While  thus  preference  is  given  to  immersion  in  living 
water,  the  Didache  allows  three  exceptions : 

(a)  Baptism  (by  immersion)  "into  other  water"  {sii  aX\o 
vdoop)^  i.  e.  any  other  kind  of  (cold)  water  in  pools  or  cisterns. 

(b)  Baptism  (by  immersion)  in  warm  water  (in  the  houses). 
when  the  health  of  the  candidate  or  the  inclemency  of  the 
climate  or  season  may  require  it. 

(c)  Threefold  aspersion  of  the  head,  where  neither  running 
nor  standing,  neither  cold  nor  warm  water  is  at  hand  in  suffi- 
cient quantity  for  total  or  partial  immersion.  The  aspersion 
of  the  head  was  the  nearest  substitute  for  total  immersion, 
since  the  head  is  the  chief  part  of  man.  There  can  be  no 
Baptism  without  baptizing  the  head  ;  but  there  may  be  valid 
Baptism  without  bajotizing  the  rest  of  the  body. 

Here  we  have  the  oldest  extant  testimony  for  the  validity  of 
baptism  by  pouring  or  aspersion.  It  is  at  least  a  hundred 
years  older  than  the  testimony  of  Cyprian.  The  passages 
quoted  from  Tertullian  are  not  conclusive.  *  Bryennios  would 
confine  the  exception  to  cases  of  sickness  or  to  what  is  called 
"clinical  Baptism. "f  But  the  Didache  puts  it  simply  on  the 
ground  of  scarcity  of  water,  so  that  healthy  persons  might 
likewise  be  thus  baptized  (e.  g.  if  converted  in  a  desert,  or  on 
a  mountain,  or  in  a  prison,  or  in  a  catacomb). 

We  have,  therefore,  a  right  to  infer  that  at  the  end  of  the  first 
century  there  was  no  rigid  uniformity  in  regard  to  the  mode 
of  Baptism  and  no  scruple  about  the  validity  of  aspersion  or 
pouring,  provided  only  the  head  was  baptized  into  the  triune 
name  with  the  intention  of  baptizing.  In  the.  third  century 
the  exceptional  aspersion  was  only  allowed  on  the  sick-bed, 
and  even  then  it  disqualified  for  the  priesthood,  at  least  in 
North  Africa  and  the  East,  though  not  from  any  doubt  of  its 
validity,  but  from  suspicion  of  the  sincerity  of  the  baptized. :{: 

*  De  Bapt.  cap.  xii.  (where  he  teaches  the  necessity  of  Baptism  for  salva- 
vation) ;  and  Be  Poen.  cap.  vi.  (where  he  mentions  hypothetically  asper- 
ginem  unam  cuiuslibet  aqua,  "one  single  sprinkling  of  any  water  whatever," 
and  uses  "bathing "  in  the  same  sense  as  baptizing). 

f  Baptismus  cUnicorum ;  hXiviho?,  hed-ridden  (from  uXivrj,  couch  ; 
xXivetv,  to  recline). 

X  This  is  the  reason  assigned  by  the  Council  of  Neo-Caesarea  in  Cappado- 
3 


34  BAPTISM   IN   THE   DIDACHE. 

Novatianus  in  Rome  was  indeed,  baptized  by  aspersion  wlien 
on  the  point  of  death,  and  was  nevertheless  ordained  to  the 
priesthood  ;  but  his  defective  Baptism  was  probably  one  of  the 
reasons  of  his  non-election  to  the  See  of  Rome  and  an  occasion 
for  the  subsequent  schism  which  is  attached  to  his  name. 
Cyprian  wrote  a  special  tract  in  defence  of  clinical  Baptism 
against  those  who  denied  its  validity.  "  In  the  sacraments  of 
salvation,"  he  says,  "where  necessity  compels  and  God  gives 
permission,  the  divine  thing,  though  outwardly  abridged,  be- 
stows all  that  it  implies  on  the  believer."  * 

Thus  explained,  the  directions  of  the  Didache  are  perfectly 
clear  and  consistent  with  all  the  other  information  we  have  on 
Baptism  in  the  ante-Nicene  age.  Trine  immersion  into  the 
triune  name  was  the  rule,  as  it  is  to  this  day  in  all  the  Oriental 
churches  ;  trine  aspersion  or  pouring  was  the  exception.  The 
new  thing  which  we  learn  is  this,  that  in  the  post- Apostolic 
age  a  degree  of  freedom  prevailed  on  the  mode  of  Baptism, 
which  was  afterwards  somewhat  restricted. 

From  this  fact  we  may  reason  (a  fortiori)  that  the  same 
freedom  existed  already  in  the  Apostolic  age.  It  cannot 
be  supposed  that  the  Twelve  Apostles  were  less  liberal 
than  the  writer  of  the  Didache,  who  wrote  as  it  were  in  their 
name. 

It  is  astonishing  how  this  testimony  has  been  twisted  and 
turned  by  certain  writers  in  the  sectarian  interest.  Some  ex- 
clusive Inmaersionists,  in  order  to  get  rid  of  the  exception, 
have  declared  the  Didache  a  literary  forgery ;  while  some  zeal- 
ous advocates  of  sprinkling,  as  the  supposed  original  and 
Scriptural  mode,  have  turned  the  exception  into  the  rule,  and 
substituted  an  imaginary  difference  between  pouring  in  run- 
ning water  and  pouring  on  dry  ground  for  the  real  difference 
between  immersion  and  pouring  water  on  the  head. 

5.  Baptism  is  to  be  preceded  by  fasting  on  the  part  of  both 

cia  (c.  314),  in  its  twelfth  canon:  "If  anyone  has  been  baptized  in  sick- 
ness, inasmuch  as  his  [profession  of]  faith  was  not  of  his  own  free  choice 
but  of  necessity,  he  cannot  be  promoted  to  the  priesthood,  unless  on  account 
of  his  subsequent  zeal  and  faithfulness,  or  because  of  lack  of  men." — See 
Fulton's  Index  Canonum  (N.  Y. ,  1883),  p.  217. 
*  Epist.  LXXVI.  (al.  LXIX.)  cap.  13,  ad  Magnum. 


BAPTISM   IN   THE   DIDACHE.  35 

the  catecliumen  and  the  baptizer  and  some  others  who  may 
join.     The  former  is  required  to  fast  one  or  two  days. 

There  is  no  such  prescription  in  the  New  Testament.  In  the 
case  of  Christ  fasting  followed  his  Baptism  (Matt.  iv.  2.) ;  and 
the  three  thousand  pentecostal  converts  seem  to  have  been 
baptized  on  the  day  of  their  conversion  (Acts,  ii.  38-40). 

Fasting  is  likewise  mentioned  as  customary  in  connection 
with  Baptism  by  Justin  Martyr  and  TertuUian,  but  not  so 
definitely  as  in  the  Didache.  The  fasting  of  the  baptizer  prob- 
ably soon  went  out  of  use. 

6.  Baptism  is  not  represented  as  a  clerical  function,  but  the 
directions  are  addressed  to  all  members  of  the  congregation ; 
while  in  the  corresponding  direction  of  the  Apostolical  Con- 
stitutions the  Bishop  or  Presbyter  is  addressed,*  and  Ignatius 
restricts  the  right  to  baptize  to  the  Bishop,  or  at  all  events 
requires  his  permission  or  presence,  f  Justin  Martyr  mentions 
no  particular  person.  TertuUian,  in  his  Montanistic  opposition 
to  a  special  priesthood,  expressly  gives  the  right  even  to  lay- 
men, when  bishops,  priests,  or  deacons  are  not  at  hand ;  for 
what  is  equally  received  can  be  equally  given.  \ 

7.  No  mention  is  made  of  exorcism,  which  preceded  the  act 
of  Baptism,  nor  of  the  application  of  oil,  salt  or  other  material, 
which  accompanied  it  as  early  as  the  second  and  third  centuries. 
The  silence  is  conclusive,  not  indeed  against  the  use  of  these 
additions,  but  against  their  importance  in  the  estimation  of  the 
writer  and  his  age.  It  is  another  indication  of  the  early  date 
of  the  book. 

*  Book  vii.  22:  Ttspi  8s  ^aTtriduaroi,  gJ  iitidHOTtE  i)  Ttped/SuvEpe.  .  . 
ovtcoi  fiaitTidEii. 

\  Ad  Smyrn.  8:  ovk  kc,6v  edriv  jtaplS  rov  emdKoitov  ovrs 
/iartriCaiv  ovtf.  aydnrjv  ■jtoie'iv. 

X  De  Bapt.  xvii.  The  Roman  Catholic  and  Lutheran  churches  allow  lay- 
Baptism,  even  the  Baptism  by  midwives  in  case  of  necessity,  i.  e.  in  danger 
of  death  and  in  absence  of  a  minister.  This  concession  is  connected  with 
the  view  that  Baptism  is  (ordinarily)  necessary  to  salvation.  The  Calvinistic 
churches  reject  this  view,  and  consequently  also  lay-Baptism.  The  Baptists 
regard  Baptism  unnecessary  for  salvation,  but  enjoined  upon  adult  believers; 
the  Quakers  discard  it  altogether. 


36  THE  DIDACHE  AND  THE  CATACOMBS. 

CHAPTER    XVI. 

Tlie  Didache  and  the  Catacombs.^ 

The  oldest  baptismal  pictures  in  the  Roman  Catacombs  may 
be  traced  to  the  close  of  tlie  second  century.  They  are  I'ude 
and  defaced  and  have  no  artistic  merit,  but  considerable 
archaeological  value  and  furnish  monumental  evidence  of  the 
mode  of  Baptism  which  prevailed  at  that  time.  They  are 
found  on  the  walls  of  the  Crypt  of  Lucina,  the  oldest  part  of 
the  Catacomb  of  Pope  St.  Callistus  (Calixtus)  on  the  Via 
Appia,  and  in  two  of  the  six  so-called  "  Chambers  of  the  Sacra- 
ments" in  that  cemetery. f 

The  art  of  painting  can  only  exhibit  the  beginning  or  the 
end  of  the  act,  not  the  entire  process.:}:  But  as  far  as  they  go 
these  pictures  confirm  the  river-Baptism  prescribed  by  the 
Didache  as  the  normal  form,  in  imitation  of  the  typical  Bap- 
tism in  the  Jordan.  They  all  represent  the  baptized  as  stand- 
ing in  a  stream,  and  the  baptizer  on  dry  ground ;  the  former 

*  On  this  subject  the  reader  is  referred  to  the  illustrated  works  on  the  Cata- 
combs and  early  Christian  art,  by  Comraendatore  de  Rossi,  Gakrucci,  Rol- 
ler, NoRTHCOTE  &  Brownlow,  Kraus,  J.  H.  Parker,  Victor  Schultze, 
all  of  which  are  mentioned  in  my  Church  Hist.  vol.  ii.  366,  285  sq.  Add 
to  these  Wolford  Nelson  Cote  (then  at  Rome) :  The  Archceology  of  Bap- 
tism, London  (Yates  and  Alexander),  1876,  which  contains  many  illustrations ; 
Egbert  C.  Smyth  (Andover) :  Baptism  in  the  "Teaching"  and  in  Early 
Christian  Art,  in  the  "Andover  Review"  for  May,  1884,  p.  533  sqq.,  with 
photo-engravings  from  Garrucci.  Comp.  also  an  article  (by  the  writer)  on 
the  same  subject  in  the  N.  Y.  "  Independent "  for  March  5,  1885. 

f  Giovanni  Battista  de  Rossi,  the  pioneer  of  modern  Catacomb  research, 
in  the  first  volume  of  his  monumental  Roma  Sotteranea,  gives  a  full  descrip- 
tion of  the  Cripte  di  Lucina  net  cemetero  di  S.  Callisto,  with  40  tables  of 
illustrations.  For  a  brief  account,  see  Schultze,  Die  Katakomhcn  (Leipzig, 
1882),  p.  310  sqq.     He  says  of  the  ante-Nicene  baptismal  pictures  (p.  136): 

,  "Die  Taufdarstellungen  v&rkonsfanfinischer  Zeit,  deren  Zahl  sich  auf  drei 
belduft,  zeigen  sdmmtlich  erwachsene  Tduflinge,  in  zivei  Fallen  Knaben, 
von  etwa  zwdlf  Jahren,   im  drittcn  Falle  einen  Jilngling.     Der  Act  wird 

t  durch  Untertauchen  vollzogen."  The  age  of  the  pictures,  however,  is  dis- 
puted. The  late  J.  H.  Parker,  of  Oxford,  went  too  far  in  denying  that  there 
are  any  religious  pictures  in  the  Catacombs  before  the  age  of  Constantine. 

X  In  some  later  pictures  given  from  MSS.  in  Roman  libraries  by  Cote,  pp. 
37,  40,  41,  the  water  is  unnaturally  represented  as  a  pyramid,  within  which 
the  baptized  person  stands,  entirely  surrounded  by  the  element. 


THE   DIDACHE   AND   THE   CATACOMBS. 


37 


is  nude,  the  latter  is  more  or  less  robed.  These  two  facts 
prove  that  immersion  (either  total  or  partial)  was  intended; 
otherwise  the  standing  with  the  feet  in  water  would  be  an  un- 
meaning superfluity,  and  the  nndity  an  unjustifiable  indecen- 
cy.* Pouring  is  also  confirmed  in  two  of  these  pictures,  but 
in  connection  with  partial  immersion,  not  without  it.  The 
illustrations  will  show  this  more  plainly.f 

The  oldest  of  these  pictures  represents  the  baptized  as  com- 
ing up  (after  immersion)  from  the  river  which  reaches  over 
his  knees,  and  joining  hands  with  the  baptizer,  who  is  dressed 
in  a  tunic,  and  assists  him  in  ascending  the  shore ;  while  in  the 
air  hovers  a  dove  with  a  twig  in  its  mouth.  It  is  usually  un- 
derstood to  exhibit  the  Baptism  of  Christ  in  the  Jordan  as  he 
comes  out  of  the  water. :{: 


*  The  unclothing  of  the  candidate  was  a  universal  custom  in  the  ancient 
Church  and  regarded  as  essential.  Hence  the  baptisteries  were  commonly 
divided  into  two  distinct  apartments,  the  one  for  men,  the  other  for  women. 
See  Bingham,  Antiquities,  Book  XL  Ch.  xi.  Sect.  1-3.  In  cases  of  river- 
Baptism  the  two  sexes  were  baptized  at  different  times  or  in  different  parts 
of  the  river. 

f  The  following  cuts  are  taken,  by  permission,  from  Roller's  great  work,  Les 
Catacombs  de  Borne  (1881),  vol.  i.  pp.  94,  95,  100,  101.  See  also  the  14th 
Table  in  the  first  vol.  of  De  Rossi's  Roma  Softer.,  and  the  second  vol.  of 
Garrucci's  Storia  delle  arte  Christiana.  The  pictures  of  Roller  are  not  so 
artistic  as  those  of  Garrucci,  but  more  true  to  the  homely  simplicity  of  the 
originals.    Those  of  De  Rossi  are  colored  (chromo-lithographs). 

:J:Matt.  iii.  16,  dvefir]  and  vov  vSaroi,  and  Mark  i.  10,  eu  tov  vdaroi. 


38         THE  DIDACHE  AND  THE  CATACOMBS. 

Another  representation,  apparently  of  tlie  same  scene,  differs 
from  tlie  former  by  giving  a  slight  covering  to  the  baptized 
person. 


In  a  later  fresco  picture  of  the  Baptism  of  Christ  in  the 
Catacomb  of  San  Ponziano,  outside  of  Eome,  Christ  stands 
undressed  in  the  Jordan  with  the  water  up  to  the  waist,  and 
John  the  Baptist  from  a  projecting  rock  places  his  hand  upon 
the  head  of  Christ  to  immerse  him,  while  the  dove  descends 
directly  from  the  open  heaven.*     In  a  mosaic  at  Ravenna  (S. 


R3ller(i.  99)  thus  explains  the  picture;  "  Jesus,  moitie  plonge  dans  I'eau  du 
Jourdain,  nu,  sans  attributes  divins,  sans  rayonnement  au  front,  comme  un 
simple  homme,  et  a  qui  le  Baptists  tend  la  mainpou7' le  fair  sortir  dufleuve." 
Le  Catacombs  de  Rome,  vol.  i.  99.  Victor  Schultze  doubts  this  application, 
because  of  the  nudity  of  Christ,  and  of  the  twig  in  the  mouth  of  the  dove, 
which  he  thinks  points  rather  to  Noah's  dove,  since  Baptism  is  often  com- 
pared to  the  salvation  from  the  flood.  He  finds  here  the  Baptism  of  a  mem- 
ber of  the  family  to  which  that  sepulchral  chamber  belonged.  {Die  Kata- 
komhen,  p.  313  ).  But  these  objections  have  no  weight.  Christ  is  nearly 
always  represented  as  unclothed  in  baptism,  and  sometimes  a  ministering 
angel  stands  on  a  cloud  holding  his  dress.  See  the  pictures  in  Cote,  on  pp. 
33,  46,  etc. 

*  See  Cote,  p.  32.  On  the  opposite  shore  an  angel  is  seen  upon  a  cloud, 
holding  Christ's  robes,  and  below  a  hart  looking  fixedly  at  the  water  to  sym- 
bolize the  ardent  desire  of  the  catechumen  for  baptism.  Cote  gives  several 
other  pictures  of  Christ's  baptism,  pp.  33,  37,  39,  46. 


THE   DIDACHE   AND  THE   CATACOMBS. 


39 


Giovanni  in  Fonte)  from  the  year  450,  tlie  same  scene  is  rep- 
resented, but  John  the  Baptist  completes  the  immersion  by 
pouring  water  with  his  right  hand  from  a  shell  upon  the  head 
of  Christ.* 

Two  other  pictures  in  the  Catacomb  of  Pope  Callistus 
(the  two  oldest  next  to  the  first  given  above)  rej^resent  the 
Baptism  of  young  catechumens  by  immersion  of  the  feet  sup- 
plemented by  pouring  or  some  action  on  the  head. 

In  the  first  picture  a  naked  boy  of  about  twelve  or  fifteen 
years  stands  onl}^  ankle-deep  in  a  stream  ;  while  the  baptizer, 
wearing  a  toga  and  holding  a  roll  in  his  left  hand,  lays 
his  right  hand  on  the  head  of  the  candidate — either  pour- 
ing water,  or  ready  to  dip  him,  or  blessing  him  after  the 
ceremony,  f 


*  Smyth,  p.  543,  figure  6.  The  picture  shows  on  the  right  the  river-god 
rising  from  the  Jordan  to  worship  Christ.  In  another  fresco  of  Ravenna,  in 
the  Arian  Baptistery  now  called  "S.  Maria  in  Cosmedin,"  given  on  p.  544. 
the  Baptist  places  the  hand  on  the  head  ready  to  dip,  as  in  the  Catacomb  of 
San  Ponziano  just  mentioned. 

t  On  the  meaning  of  this  action  of  the  baptizer  the  authorities  are  not 
agreed,  in  view  probably  of  the  indistinctness  of  the  fresco.  Garrucci  {Storia, 
etc.  vol.  ii.  p.  13;  comp.  his  picture  on  Table  V.)  explains  it  as  the  rite  of 


40 


THE  DTD  ACHE   AND  THE   CATACOMBS. 


In  the  second  picture  the  boy  stands  likewise  in  the  river 
naked,  and  is  surrounded  by  sprays  of  water  as  in  a  shower- 
bath,  or  as  Garrucci  says,  "he  is  entirely  immersed  in  a  cloud 
of  water."  *  The  sprays  are  thrown  in  streaks  of  greenish 
color  with  a  brush  around  the  body  and  above  the  head.  The 
baptizer  lays  his  right  hand  on  the  head  of  the  baptized,  while 
another  man  (whose  figure  is  mutilated)  in  a  sitting  posture 
draws  a  fish  from  the  water. 


confirmation,  which  immediately  followed  baptism  in  the  ancient  Church. 
De  Rossi  describes  the  picture  as  a  slight  immersion  and  simultaneous  affu- 
sion ("  battesimo  effigiato  per  poca  immersione  e  simultanea  infnsione  dell' 
acqiia")  Roller  (a  Protestant)  likewise  sees  in  the  picture  a  specimen  of  in- 
complete immersion  (Les  Catac.  i.  131).  In  the  Orient  and  Africa,  he  says, 
Baptism  was  "une  triple  immersion  et  une  triple  emersion,  accompagnce 
d'une  triple  confession  de  foi  au  Pere,  au  Fits  et  au  Saint  Esprit"  but  in 
Rome,  he  thinks,  the  Christians  were  for  a  time  satisfied  "d'une  immersion 
mains  complete."  The  proof  for  such  a  distinction  is  wanting.  The  Tiber 
afforded  ample  facility  for  full  immersion.  Baptisms,  however,  were  also 
performed  in  fonts  in  the  Catacombs.  An  artist,  whom  1  consulted,  takes 
still  another  view,  namely  that  the  baptizer  is  about  to  dip  the  boy.  But 
there  seems  to  be  not  water  enough  for  full  immersion.  If  experts  differ, 
how  shall  a  layman  decide? 

*  L.  c.  ii.  13:  "  Un  giovanetto  tutto  ignudo,  e  immerso  interamcnte  inun 
nembo  di  aequa.  U  quale  bagno  e  rappresentato  da  grossi  sprazzi  di  verde- 
mare,  gittati  col penello  attorno  alia  persona  e  fin  disopra  alia  testa  di  lui." 
See  the  picture  of  this  Baptism  on  Table  VII.  Garrucci's  plates  are  an 
artistic  improvement  of  the  original.  De  Rossi  (Tavola  XVI.)  shows  in 
colors  the  streaks  of  paint  thrown  with  a  brush  around  the  body  and  above 
the  head  of  the  baptized.  He  explains  the  picture  as  a  specimen  of  abun- 
dant affusion.  It  is  also  reproduced  in  Cote's  Arcliceology  of  Baptism,  p.  34, 
and  in  Smith  and  Cheetham,  Christ.  Aniiq.  1.  168.  Roller  omits  the  fisher- 
man on  the  shore,  which  we  have  reproduced  from  De  Rossi. 


IMMERSION   AND   POURING   IN   HISTORY.  41 

From  these  pictorial  representations  we  have  a  right  to 
draw  the  inference  that  the  immersion  was  as  complete  as  the 
depth  of  the  accessible  stream  or  fount  would  admit,  and  that 
the  defect,  if  any,  was  supplemented  by  pouring  water  on  the 
head.  The  Baptism  of  the  head  is  always  the  most  essential 
and  indispensable  part  of  Baptism.* 

In  one  of  the  catacombs,  the  cemetery  of  St.  Pontianus, 
there  is  a  baptismal  fount  supplied  by  a  current  of  water,  about 
three  or  four  feet  deep  and  six  feet  across,  and  approached  by 
a  flight  of  steps.f  In  the  Ostrianum  cemetery,  not  far  from 
the  church  of  St.  Agnes  on  the  Via  Nomentana,  is  the  tradi- 
tional spot  of  St.  Peter's  Baptisms,  called  Ad  Nymphas  S.  Petri 
or  Fons  S.  Petri.  X 

Eiver-Baptism  gradually  ceased  when  Baptisteries  began  to 
be  built  in  the  age  of  Constantine  in  or  near  the  churches,  with 
all  the  conveniences  for  the  performance  of  the  rite.  §  They 
are  very  numerous,  especially  in  Italy.  They  went  out  of  use 
when  immersion  ceased  in  the  West.  The  last  is  said  to  have 
been  built  at  Pistoia,  in  Italy,  a.d.  1337.  || 


CHAPTER  XVII. 

Immersion  and  Pouring  in  History. 

The  baptismal  question  has  various  aspects :  philological 
(classical  and  Hellenistic),  exegetical,  historical,  dogmatic,  ritu- 
alistic, and  liturgical.  The  controversies  connected  with  it 
refer  to  the  subjects,  the  mode,  and  the  effect  of  the  sacrament. 

*  Pouring  on  the  head  while  the  candidate  stands  on  dry  ground,  receives 
no  aid  from  the  Catacombs,  but  may  have  been  applied  in  clinical  Baptism. 

f  Padre  Marchi,  as  quoted  in  Smith  and  Cheetham,  i.  174. 

X  De  Rossi,  Rom.  Sit.  i.  189. 

^Ba7tTi6rripiuv,  cpoortdrt^fjtov,baptisieriuin,  dotmis  iUuminationis,  was 
the  name  for  the  whole  building  in  which  the  Baptismal  ceremonies  were 
performed  ;  uoXv/i^r/Spcx,  piscina  (with  reference  to  IcMhys,  the  mystic 
name  of  Christ),  or  lavacrum  was  the  fountain  or  pool  wherein  the  candi- 
dates were  immersed. 

II  Cote,  p.  152  sqq.,  gives  a  very  full  account  of  Baptisteries  in  the  East, 
in  Italy,  France,  Germany,  and  England. 


•  42  IMMERSION  AND   POURING  IN  HISTORY. 

We  confine  ourselves  liere  to  the  history  of  the  mode  as  con- 
nected with  our  subject. 

The  Didaclie^  the  Catacomb  pictures,  and  the  teaching  of  the 
fathers,  Greek  and  Latin,  are  in  essential  harmony  on  this  point, 
and  thus  confirm  one  another.  They  all  bear  witness  to  trine 
immersion  as  the  rule,  and  affusion  or  pouring  as  the  exception. 

This  view  is  supported  by  the  best  scholars,  Greek,  Latin, 
and  Protestant  Let  us  hear  the  standard  writers  on  the  sub- 
ject.    We  confine  ourselves  to  Psedo-Baptist  authorities. 

1.  On  the  Greek  side,  Bryennios  explains  the  Didaclie  in 
accordance  with  the  practice  of  his  Church,  and  admits  pouring 
only  on  two  conditions,  the  scarcity  of  water  (on  which  the 
Didaclie  puts  it)  and  the  necessity  of  baptism  in  'pericnlo  mortis 
»(which  he  adds).* 

Another  modern  Greek  scholar  and  Professor  of  Church  His- 
tory, the  Archimandrite  Philaret  Bapheidos,  in  his  Church  His- 
tory^ published  in  1884,  describes  the  ancient  mode  as  a  threefold 
immersion  (submersion)  and  emersion,  or  descent  into  and  ascent 
from  the  water,  and  restricts  aspersion  to  cases  of  sickness,  f 

To  them  we  may  add  the  statement  of  Dr.  John  Mason 
Neale,  the  greatest  Anglican  connoisseur  of  the  Greek  Church, 
to  whom  we  are  indebted  for  the  best  reproductions  of  Greek 
hymns.  He  states,  with  abundant  proofs  from  ancient  Rituals, 
that  "the  mode  of  administration  of  the  sacrament  is,  through- 
out the  whole  East,  by  trine  immersion,  or  at  least,  by  trine 

*  In  his  notes  on  Ch.  VII.  he  says:  i'/yovv  edv  utT/tE  ipvxpov  /t?}rs 
SEpuov  vSoop  Exi?''  i^ccvoi-  eis  to  (iaitTidai,  ual  drdynTj  e7ti6T^ 
tov   (iaTtridi.iocvo'i,  ehxfov,  xtX. 

\  "  To  f5dTT.Ti6i.ia  F.yivETo  did  TpiTcXrf?  liaTcxSvdeGo?  nai 
dvadvoEooi  si?  to  uvouct  tov  Ilcxrpdi  -Hat  tov  l"iov  nal  tov 
dyiov  nvEvuaTo^,  i^atpovf.i£vov  fxovov  tov  ftaitTidi.ia.To'i  tqjv  -hXivi- 
Hoov,  teXovusvov  did  parrid/iiov  if  iTtixt'<3Eco<i  {aspersio)."  See  his 
"'EKHXrj^iadTiKrf  idTopia  aTtd  tov  Kvpi'ov  ijucSv''I?fpov  XpidTov  /.lexpi 
't(Sv  ;ca3'  ^jud?  xpovcov.  Toiioi  TtpwTo<i.  ''Apxcx-loc  innXi]<3.  idTopla. 
A.D.  1-700.  Constantinople,  1884.  Bapheides  is  the  successor  of  Bryen- 
nios as  Professor  in  the  Patriarchal  Seminary  at  Chalee,  near  Constantinople, 
and  dedicated  his  Church  History  to  him.  Their  works  are  a  welcome  sign 
of  a  revival  of  learning  in  the  Greek  Clnirch,  and  it  is  remarkable  that  both 
quote  a  large  number  of  German  Protestant  authorities  (as  Gieseler,  Nean- 
der,  etc.),  but  very  few  Latin  books. 


IMMERSION"  AND   POURING  IN   HISTORY.  43 

affusion  over  the  head,  while  the  Catechumen  is  seated,  or 
stands,  in  water  up  to  the  elbows."  He  adds :  "  All  the  Syrian 
forms  prescribe  or  assume  trine  immersion."  * 

The  Orthodox  Church  of  Russia  adopted  from  the  beginning 
the  same  practice.  The  Longer  Russian  Catechism  of  Philaret 
defines  baptism  to  be  "  trine  immersion  in  water,"  and  declares 
this  "most  essential." f 

Dr.  Washburn,  President  of  Robert  College  in  Constantino- 
ple (an  American  Protestant),  in  answer  to  a  recent  letter 
informs  the  writer :  "As  to  the  Baptism  question  the  Orthodox 
authorities  here  declare  that  no  Oriental  Church  not  under 
Roman  Catholic  or  Protestant  influence  knows  any  other  Bap- 
tism than  trine  immersion.  When  hard  pressed,  they  add, 
'  except  in  case  of  necessity^  but  I  could  not  get  them  to  acknowl- 
edge any  other  necessity  than  lack  of  water.'''  He  adds,  how- 
ever, that  he  knew  "  a  distinguished  orthodox  priest,  now  dead, 
who  always  immersed  the  child  once  and  then  poured  water 
twice  on  the  head.  From  this  it  would  appear  that  single  im- 
mersion may  be  supplemented  by  double  pouring." 

As  to  the  mode  of  Baptism  prevailing  among  the  various 
Christian  sects  in  Syria,  I  learn  from  the  two  best  informed 
American  missionaries  at  Beirut,  Drs.  van  Dyck  and  Henry  H. 
Jessup,  that  it  is  "  immersion^  in  whole^  or  in parf^  supplemented 
by  pouring,  if  necessary,"  and  "  that  the  Greek  Church  insists 
upon  trine  immersion  as  essential  to  salvation,  whether  in  the 
case  of  infants  or  adults ;  yet  sometimes,  in  cases  of  necessity, 
they  baptize  by  pouring  the  water  three  times  upon  the  head."  f 

2.  The  archasologists  and  historians  of  the  Roman  Catholic 
Church  are  likewise  unanimous  as  to  the  practice  of  ancient 

*  General  Introduction  to  his  A  History  of  tfie  Holy  Eastern  Church, 
London,  1850,  p.  949  sq. 

•f-  Schafl,  Creeds  of  Christendom,  \\,  491.  Rev.  Nicholas  Bjerring  (for- 
merly a  Russian  priest)  says  of  the  Russian  mode  :  ' '  Baptism  is  always  ad- 
ministered by  dipping  the  infant  or  adult  three  times  into  the  water."  {The 
Offices  of  the  Oriental  Church,  N.  York,  1884,  p.  xiii.)  The  priest,  taking 
the  infant  into  one  arm,  and  coveriug  the  mouth  and  nose  with  one  hand, 
submerges  him  in  the  baptismal  font.  In  Greece,  as  I  was  informed  in 
Athens,  the  priest  dips  the  child  only  up  to  the  neck,  and  then  supplements 
the  act  hj  pouring  water  over  the  head. 

X  See  Dr.  Jessup's  letter  in  the  N.  Y.  "  Independent"  for  Feb.  18,  1886. 


44  IMMERSION   AND   POURING  IN   HISTORY. 

times.  The  Jesuit  P.  Eaffaele  Garrucci,  who  wrote  the  mosT 
elaborate  and  magnificent  work  on  Ancient  Christian  Art,  says 
that  the  most  ancient  and  solemn  rite  was  "  to  immerse  the 
person  in  the  water,  and  three  times  also  the  head,  while  the 
minister  pronounced  the  three  names ; "  hut  he  rightly  adds 
that  in  exceptional  cases  baptism  was  also  performed  by  "in- 
fusion" or  "aspersion,"  when  a  sufficient  quantity  of  water  for 
immersion  was  not  on  hand,  or  when  the  physical  condition  of 
the  candidate  would  not  admit  it* 

In  the  Latin  Church  immersion  continued  till  the  thirteenth 
century,  but  with  some  freedom  as  to  the  repetition.  Pope 
Gregory  I.  (in  a  letter  to  Leander  of  Seville)  allowed  the  Span- 
ish bishops  to  use  single  immersion,  which  prevailed  there  for 
a  short  period,  but  gave  the  preference  to  trine  immersion, 
which,  though  not  divinely  commanded,  was  more  expressive 
and  ancient,  f  Thomas  Aquinas  (died  1274),  the  standard 
divine  of  the  middle  ages,  allowed  pouring  water  on  the  head 
as  the  seat  of  life  and  intelligence,  but  declared  it  safer  to  bap- 
tize by  immersion. :{: 

From  that  time  pouring  gradually,  though  not  universally, 
took  the  place  of  immersion  on  the  Continent.     A  Council  at 

*  Storia  della  arte  Christiana,  Prato,  1881,  vol.  i.,  P.  I.,  p.  27  sq. :  "  Anti- 
cMssimo  e  solenne  fu  il  rito  dHnwiergere  la  persona  nelF  acqua,  e  ire  mite 
anche  il  capo,  al  pronunziare  del  ministro  i  ire  nomi.  JVon  e  pertanto  da 
credere  che  altrimenti  non  si  hattezzasse  giamviai.  Perocche  mancnndo  al 
hisogna  o  la  copin  di  acqua  richiesta  alV  immersione,  o  la  capacitd  della  vasca, 
ovvero  essendo  la  condizione  del  catecumeno  tale  che  gli  fosse  pericoloso  il  tuf- 
farsi  interamente  nelle  acque,  ovvero  per  alcun  alfro  grave  motivo  svppUvasi 
col  battesimo  detto  di  infusione  od  aspersione,  versando  o  spargendo  Vacqiia 
sul  capo  di  colui  che  si  battezzava,  stando  egli  or  dcntro  una  vasca  che  non 
hastava  a  riceverlo  tntfo,  oftiori  di  essa  e  sidla  terra  asciutia." 

f  So  also  Peter  the  Lombard,  "  the  Master  of  Sentences."  Quoting  from 
Gregory,  he  says  {Scnfent.  Lib.  iv.  Dist.  viii.^:  "Pro  vario  ecclesiarxim  usu 
semel,  velter,  qui  baptizatur  immergitur."     He  makes  no  mention  of  pouring. 

XSumma  Thcol.,  ParsIIL  Quasst.  LXVI.  De  Bapt.  Art.  7:  ''Si  totum 
corpus  aqua  non  possit  perfundi  propter  aqnoi  paucitatem  vel  propter  ali- 
quam  aliam  causnm,  opportet  caput  perfundere,  in  quo  manifestatur  prin- 
cipium  aiiimalis  vifce."  He  also  says  that  "  by  immersion  the  burial  with 
Christ  is  more  vividly  represented;  and  therefore  this  is  the  most  common 
and  commendable  way."  His  contemporary,  Bonaventura,  says,  that  "the 
way  of  dipping  into  water  is  the  more  common,  and  the  fitter  and  safer." 


IMMERSION  AND   POURING   IN   HISTORY.  45 

Ravenna  in  the  year  1311  declared  the  two  modes  equally 
valid.  The  general  rabric  of  the  baptismal  service  edited  by 
order  of  Paul  V.  says :  "  Though  baptism  may  be  administered 
by  affusion,  or  immersion,  or  aspersion,  yet  let  the  first  or 
second  mode  which  are  more  in  use,  be  retained,  agreeably  to 
the  usage  of  churches." 

The  ritual  now  in  use  in  the  Roman  Catholic  Church  gives 
this  direction :  "  Then  the  godfather  or  godmother,  or  both,  hold- 
ing the  infant,  the  priest  takes  the  baptismal  water  in  a  little 
vessel  or  jug,  and  pours  the  same  three  times  upon  the  head  of 
the  infant  in  the  form  of  the  cross,  and  at  the  same  time,  he 
says,  uttering  the  words  once  only,  distinctly  and  attentively : 

"]Sr,    I  BAPTIZE   THEE   IN   THE   NAME   OF   THE    FARTHER — 

he  pours  firstly ;  and  of  the  ifi  Son — he  pours  a  second 
time ;  and  of  the  Holy  »Ji  Ghost — he  pours  a  third  time." 

The  Ritual,  however,  provides  also  first  for  immersion  both 
of  children  and  adults.* 

3.  Anglican  authorities  are  equally  pronounced  on  the  his- 
torical question.  William  Wall,  who  wrote  the  best  historical 
vindication  of  Infant  Baptism  against  the  Baptists,  freely 
admits  that  in  ancient  times  the  "  general  and  ordinary  way 
was  to  bajDtize  by  immersion,  or  dipping  the  person,  whether 
it  were  an  infant,  or  grown  man  or  woman,  into  the  water." 
"  This,"  he  says,  "is  so  -plain  and  clear,  by  an  infinite  number 
of  passages,  that  as  one  cannot  but  pity  the  weak  endeavors 
of  SLich  Paedobaptists  as  would  maintain  the  negative  of  it,  so 
also  we  ought  to  disown  and  show  a  dislike  of  the  profane 
scoffs  which  some  people  give  to  the  English  Antipsedobap- 


*  Pontificale  Romanum  Clementis  VIII.  ac  Urbani  VIII.jussu  editum, 
inde  vero  a  Benedkto  XIV.  recogmhtm  et  castigatum.  Mechiinise,  1845. 
Pars  Tertia,  p.  805  (Pro  Baptismo  Parmdorum)  :  ''Si  baptizet per  immer- 
sionem,  Pontifex  mitram  retinens,  surgit,  et  accipit  infantem:  et  adverteiis 
lie  Icedatur,  caute  caput  ejus  immergit  in  aquam,  et  trina  mersione  baptizans, 
semel  tantum  dicit: 

N.  Ego  te  baptizo  in  nomine  Pa  ^  tris,  et  Fi  •i-  lii,  et  Spiritus  + 

SANCTI." 

The  same  form  is  provided  pro  Baptismo  Adultorum,  p.  852.  The  Ritual 
prescribes  also  a  form  of  conditional  Baptism,  in  ease  of  reasonable  doubt 
whether  Baptism  has  not  already  been  performed  :  "Si  nori  es  baptizatus, 
ego  te  bapjiizo"  etc. 


46     •  IMMERSION   AND   POURING  IN    HISTORY. 

tists,  merely  for  their  use  of  dipping.  It  is  one  tiling  to  main- 
tain that  that  circumstance  is  not  absolutely  necessary  to  the 
essence  of  Baptism, — and  another,  to  go  about  to  represent  it 
as  ridiculous  and  foolish,  or  as  shameful  and  indecent ;  when 
it  was  in  all  probability  the  way  by  which  our  blessed  Saviour, 
and  for  certain  was  the  most  usual  and  ordinary  way  by  which 
the  ancient  Christians  did  receive  their  Baptism.  I  shall  not 
stay  to  produce  the  jDarticular  proofs  of  this ; — many  of  the 
quotations  which  I  brought  for  other  purposes,  and  shall 
bring,  do  evince  it.  It  is  a  great  want  of  prudence,  as  well  as 
of  honesty,  to  refuse  to  grant  to  an  adversary  what  is  certainly 
true,  and  may  be  proved  so :  it  creates  a  jealousy  of  all  the 
rest  that  one  says.'"* 

Joseph  Bingham,  whose  work  on  the  Antiquities  of  the  Chris- 
tian Churchy  is  still  an  authority,  says  :  f  "  The  ancients  thought 
that  immersion,  or  burying  underwater,  did  more  lively  repre- 
sent the  death  and  burial  and  resurrection  of  Christ,  as  well  as 
our  own  death  unto  sin,  and  rising  again  unto  righteousness ; 
and  the  divesting  or  unclothing  the  person  to  be  baptized  did 
also  represent  the  putting  off  the  body  of  sin,  in  order  to  put 
on  the  new  man,  which  is  created  in  righteousness  and  true 
holiness.  For  which  reason  they  observed  the  way  of  baptis- 
ing all  persons  naked  and  divested,  by  a  total  immersion  under 
water,  except  in  some  particular  cases  of  great  exigence,  where- 
in they  allowed  of  sprinkling,  as  in  the  case  of  clinic  Baptism, 
or  where  there  was  a  scarcity  of  water."  ....  Again  X  : 
"  Persons  thus  divested,  or  unclothed,  were  usually  baptized  by 
immersion,  or  dipping  of  their  whole  bodies  under  water,  to 
represent  the  death  and  burial  and  resurrection  of  Christ  to- 
gether ;  and  therewith  to  signify  their  own  dying  to  sin,  the 

*  The  History  of  Infant  Baptism,  vol.  ii.  297,  of  the  4th  London  ed., 
1819.  The  first  edition  appeared  1705.  The  edition  of  Henry  Cotton,  Ox- 
ford, 1836,  is  in  4  vols.,  and  includes  John  Gale's  Seflections,  and  Wall's 
Defence  against  this  learned  Baptist  minister.  There  is  also  a  Latm  trans- 
lation of  this  work,  Guilielmi  Walli  Historia  Baptismi  Infantum,  by  Lud- 
wig  Schlosser,  Bremen,  1748  and  1753.  2  vols. 

f  Book  XI.  Chapter  XI.  Sect.  1.  The  Antiquities  were  first  published  in 
10  vols.,  8vo,  1710-1722,  and  translated  into  Latin  by  Grischovius,  Halle, 
1724-1729  {Origines  Ecclesiasticm,  etc.). 

%  Book  XI.  Chapter  XI.  Sect.  4. 


IMMERSION   AND   POURING   IN  HISTORY.  47 

destruction  of  its  power,  and  tlieir  resurrection  to  a  new  life. 
There  are  a  great  many  passages  in  tlie  Epistles  of  St.  Paul, 
wMcli  plainly  refer  to  this  custom."  Bingham  then  quotes 
Eom.  vi.  4;  Col.  ii.  12,  and  continues  :  "As  this  was  the  orig- 
inal Apostolic  practice,  so  it  continued  to  be  the  universal 
practice  of  the  Church  for  many  ages,  upon  the  same  symboli- 
cal reasons  as  it  was  first  used  by  the  Apostles."  He  adds 
the  proofs  from  the  Apostolical  Constitutions,  from  Chrysostom, 
Ambrose,  Cyril  of  Jerusalem,  Epi|)hanius,  etc. 

Dean  Stanley,  in  his  Lectures  on  the  History  of  the  Eastern 
Churchy  while  clearly  expressing  his  own  preference  for  sprin- 
kling, gives  the  same  view  of  the  ancient  mode.*  "  There  can 
be  no  question,"  he  says,  "that  the  original  form  of  Baptism — 
the  very  meaning  of  the  word — was  complete  immersion  in  the 
deej)  baptismal  waters;  and  that,  for  at  least  four  centuries, 
any  other  form  was  either  unknown,  or  regarded,  unless  in  the 
case  of  dangerous  illness,  as  an  exceptional,  almost  a  mon- 
strous case.  To  this  form  the  Eastern  Church  still  rigidly  ad- 
heres ;  and  the  most  illustrious  and  venerable  portion  of  it, 
that  of  the  Byzantine  Empire,  absolutely  repudiates  and  ig- 
nores any  other  mode  of  administration  as  essentially  invalid. 
The  Latin  Church,  on  the  other  hand,  doubtless  in  deference  to 
the  requirements  of  a  North ern  climate,  to  the  change  of  man- 
ners, to  the  convenience  of  custom,  has  wholly  altered  the  mode, 
preferring,  as  it  would  fairly  say,  mercy  to  sacrifice ;  and  (with 
the  two  exceptions  of  the  cathedral  at  Milan  and  the  sect  of 
the  Baptists)  a  few  drops  of  water  are  now  the  Western  sub- 
stitute for  the  threefold  plunge  into  the  rushing  rivers,  or  the 
wide  baptisteries  of  the  East.'" 

In  his  last  work.  Dean  Stanley  gave  the  following  pictorial 
description,  which  applies  to  the  multitudinous  Baptisms  in 
the  period  of  Constantino,  when  the  masses  of  the  Roman 
population  flocked  into  the  Church  :  f 

"  Baptism  was  not  only  a  bath,  but  a  plunge — an  entire  sub- 
mersion in  the  deep  water,  a  leap  as  into  the  rolling  sea  or  the 
rushing  river,  where  for  the  moment  the  waves  close  over  the 

*New  York  ed.  18G2,  p.  117. 

f  Christian  Institutions,  New  York,  1881,  p.  9 


48  IMMERSION   AND   POURING   IN   HISTORY. 

batlier's  head,  and  lie  emerges  again  as  from  a  momentary- 
grave  ;  or  it  was  the  shock  of  a  shower-bath — the  rush  of  water 
passed  over  the  whole  person  from  capacious  vessels,  so  as 
to  wrap  the  recipient  as  within  the  veil  of  a  splashing  cataract 
This  was  the  part  of  the  ceremony  on  which  the  Apostles  laid 
so  much  stress.  It  seemed  to  them  like  a  burial  of  the  old 
former  self  and  the  rising  up  again  of  the  new  self.  So  St. 
Paul  compared  it  to  the  Israelites  passing  through  the  roar- 
ing waves  of  the  Red  Sea,  and  St.  Peter  to  the  passing  through 
the  deep  waters  of  the  flood.  '  We  are  buried,'  said  St. 
Paul,  *  with  Christ  by  Baptism  into  death,  that,  like  as  Christ 
was  raised  up  from  the  dead  by  the  glory  of  the  Father, 
even  so  we  also  should  walk  in  newness  of  life.'  Baptism,  as 
the  entrance  into  the  Christian  society,  was  a  complete  change 
from  the  old  superstitious  restrictions  of  Judaism  to  the  free- 
dom and  confidence  of  the  Gospel ;  from  the  idolatries  and 
profligacies  of  the  old  heathen  world  to  the  light  and  purity  of 
Christianity.  It  was  a  change  effected  only  by  the  same  ef- 
fort and  struggle  as  that  with  which  a  strong  swimmer  or  an 
adventurous  diver  throws  himself  into  the  stream  and  strug- 
gles with  the  waves,  and  comes  up  with  increased  energy  out 
of  the  depths  of  the  dark  abyss."  Stanley  goes  on  to  show  the 
inseparable  connection  of  baptismal  immersion  with  the  patris- 
tic conceptions  of  repentance,  conversion,  regeneration,  which 
were  almost  identified.  Hence  the  doctrine  of  the  necessity  of 
Baptism  for  salvation  held  by  all  the  ancient  fathers,  and 
chiefly  by  the  great  and  good  St.  Augustin.  "All,"  says  Stan- 
ley (p.  17),  "  who  profess  to  go  by  the  opinion  of  the  ancients 
and  the  teaching  of  Augustin  must  be  prepared  to  believe  that 
immersion  is  essential  to  the  efiicacy  of  Baptism,  that  unbap- 
tized  infants  must  be  lost  forever,  that  baptized  infants  must 
receive  the  Eucharist,  or  be  lost  in  like  manner.  For  this,  too, 
strange  as  it  may  seem,  was  yet  a  necessary  consequence  of  the 
same  materializing  system." 

We  add  the  testimony  of  one  of  the  most  recent  Anglican 
writers  on  the  subject,  Wharton  B.  Marriott :  *  "  Triple  im- 

*  In  Smith  and  Cheetham's  Dictionary  of  Christian  Antiquities,  vol.  i. 
(1875),  p.  161. 


IMMERSION  AND   POURING  IN  HISTORY.  49 

mersion,  that  is  thrice  dipping  tlie  hesid{HaBa7r8p  iv  rivi  rdcpcp 
Tco  vdaTi  jiaTadvoyTGOv  7//<o5k  rai  uBcpakai^  St.  Clirysostom 
in  Joan.  iii.  5,  Horn,  xxv.),  while  standing  in  the  water,  was 
the  all  but  universal  rule  of  the  Church  in  early  times.  Of 
this  we  find  proof  in  Africa,  in  Palestine,  in  Egypt,  at  Antioch 
and  Constantinople,  in  Qappadocia.  For  the  Roman  usage  Ter- 
tullian  indirectly  witnesses  in  the  second  century ;  St.  Jerome 
in  the  fourth  ;  Leo  the  Great  in  the  fifth ;  and  Pope  Pelagius, 
and  St.  Gregory  the  Great  in  the  sixth.  .  .  ,  Lastly  the 
Apostolical  Canons,  so  called,  alike  in  the  Greek,  the  Coptic, 
and  the  Latin  versions  {Can.  42  al,  50),  give  special  injunctions 
as  to  this  observance,  saying  that  any  bishop  or  presbyter 
should  be  deposed  who  violated  this  rule."  I  have  omitted 
the  references  to  the  proof  passages.  The  same  writer  (p.  169) 
quotes  from  the  Armenian  order  as  follows  :  "  While  saying 
this,  the  priest  huries  the  child  (or  Catechumen)  tliree  times  in  the 
water.,  as  a  figure  of  Christ's  three  days'  burial.  Then  taking 
the  child  out  of  the  water,  he  thrice  pours  a  handful  of  water  on 
his  head,  saying,  '  As  many  of  you  as  have  been  baptized  into 
Christ,  hate  put  on  Christ,  Hallelujah  ! ' " 

4.  Of  German  historians,  I  will  quote  only  two,  one  who 
wrote  before  the  discovery  of  the  Didache,  and  another  who 
wrote  after  it. 

Neander  says  :  *  "In  respect  to  the  form  of  Baptism,  it  was 
in  conformity  with  the  original  institution  and  the  original 
import  of  the  symbol,  performed  by  immersion,  as  a  sign  of 
entire  Baptism  into  the  Holy  Spirit,  of  being  entirely  pene- 
trated by  the  same.  It  was  only  with  the  sick,  where  the 
necessity  required  it,  that  any  exception  was  made;  and  in 
this  case  Baptism  was  administered  by  affusion  or  sprinkling. 
Many  superstitious  persons,  clinging  to  the  outward  form,  even 
imagined  that  such  Baptism  by  sprinkling  was  not  fully  valid ; 
and  hence  they  distinguished  those  who  had  been  so  baptized 
from  other  Christians  by  the  name  of  Olinici.  The  Bishop 
Cyprian  strongly  expressed  himself  against  this  delusion." 

Dr.  Adolph  Harnack,  of  Giessen,  the  chief  German  writer 

*  General  History  of  the  Christian  Church.     Translation  of  Jos.  Torrey, 
Boston  ed.  vol.  i.,  p.  310.     German  ed.  i.  534. 
4 


50  IMMERSION  AND   POURING  IN   HISTORY. 

on  the  Didaclie,  in  reply  to  some  questions  of  C.  E.  W.  Dobbs, 
D.D.,  of  Madison,  Indiana,  made  the  following  statement  on 
"the  present  state  of  opinion  among  German  scholars"  con- 
cerning the  ancient  mode  of  Baptism :  * 

"  GiESSEN,  Jan.  IGth,  1885. 
C.  E.  W.  Dobbs,  D.D. 
Dear  Sir :    Referring  to  j'our  tliree  inquiries,  I  have  the  honor  to  reply : 

1.  Baptizein  undoubtedly  signifies  immersion  (eintauchen). 

2.  No  proof  can  be  found  that  it  signifies  anything  else  in  the  New  Testa- 
ment, and  in  the  most  ancient  Christian  literature.  The  suggestion  regard- 
ing a  '  sacred  sense  '  is  out  of  the  question. f 

3.  There  is  no  passage  in  the  New  Testament  which  suggests  the  supposi- 
tion that  any  New  Testament  author  attached  to  the  word  baptizein  any 
other  sense  than  eintaucl\en=unteriauc'hen.X 

4.  Up  to  the  present  moment,  likewise,  we  possessed  no  certain  proof  from 
the  period  of  the  second  century  in  favor  of  the  fact  tliat  baptism  by  asper- 
sion was  then  even  facultatively  administered;  for  Tertullian  {De  Pienit.,  6, 
and  De  Baptismo,  13)  is  uncertain;  and  the  age  of  those  pictures  upon 
which  is  represented  a  Baptism  by  aspersion  is  not  certain. 

'  The  Teaching  of  the  Twelve  Apostles,'  however,  has  now  instructed  us 
that  already  in  very  early  times,  people  in  the  Church  took  no  offence  when 
aspersion  was  put  in  the  place  of  immersion,  when  any  kind  of  outward 
circumstances  might  render  immersion  impossible  or  impracticable.  [Then 
follows  Chap.  VII.  of  the  'Teaching,'  quoted  in  full,  emphasizing  the 
clause  'Edv  8k  ducpottpa,  etc.:  'if  thou  hast  neither,  pour  water  thrice 
upon  the  head,'  etc.] 

For  details  regarding  the  above  you  will  please  to  consult  my  commentary 
on  the  passage.  This  much  is  lifted  above  all  question — namely,  that  the 
author  regarded  as  the  essential  element  of  the  sacrament,  not  the  immer- 

*  Published  in  the  N.  Y.  "Independent"  for  February  9,  1885.  The 
"  Independent,"  of  Feb.  28, 1884,  gave  the  first  notice  in  America  on  the  pub- 
lication of  the  Didache  by  translating  Harnack's  article  from  his  "Theolog. 
Literaturzeitung,"  of  February  3,  1884. 

f  By  "sacred  sense"  Dr.  Dobbs  means  that  the  Greek  verb  in  the  New 
Testament  denotes  "  the  application  of  water  for  sacred  purposes,  irrespec- 
tive of  mode," — an  opinion  held  by  many  Pfedobaptists  in  America  and  ad- 
vanced as  an  argument  against  tlie  Baptists.  The  most  learned  advocate  of 
this  view  is  the  Rev.  James  W.  Dale,  who  wrote  no  less  than  four  volumes  on 
the  subject,  namely.  Classic  Baptism  (Philadelphia,  1867) ;  Judaic  Baptism 
(1871);  Johannic  Baptism  (1872);  Christie  and  Patristic  Baptism  (1874). 
He  condensed  the  substance  of  these  books  shortly  before  his  death  (1881), 
in  an  ingenious  aiticle  for  the  Schaff-Herzog  Encyclop.  vol.  i.  196-198, 
which  is  preceded  and  followed  by  other  articles  representing  the  different 
opinions  held  in  the  baptismal  controversy. 

X  This  assertion  may  be  disputed.     See  below,  p.  55. 


IMMERSIOlSr  AND   POUEING   IN"  HISTORY.  51 

sion  in  water,  but  chiefly  and  alone  the  use  of  water.  From  this  one  is 
entitled  to  conclude  that,  from  the  beginning,  in  the  Christian  world  immer- 
sion was  the  rule  ;  but  that  quite  early  the  sacrament  was  considered  to  be 
complete  when  the  water  was  applied,  not  in  the  form  of  a  bath,  but  in 
the  form  of  an  aspersion  (or  pouring).  But  the  rule  was  also  certainly 
maintained  that  immersion  was  obligatory,  if  the  outward  conditions  of 
such  a  performance  were  at  hand. 

With  high  regard,  your  obedient, 

Adolph  Haknack." 

5.  The  question  now  arises,  wlien  aud  how  came  tlie  mode  of 
pouring  and  sprinkling  to  take  the  place  of  immersion  and 
emersion,  as  a  rule.  The  change  was  gradual  and  confined  to 
the  Western  churches.  The  Eoman  Church,  as  we  kave  seen, 
backed  by  the  authority  of  Thomas  Aquinas,  "  the  Angelic 
Doctor,"  look  the  lead  in  the  thirteenth  century,  yet  so  as  to 
retain  in  her  Rituals  the  form  for  immersion  as  the  older  and 
better  mode.  The  practice  prevailed  over  tbe  theory,  and  the 
exception  became  the  rule. 

It  is  remarkable  that  in  the  cold  climate  of  England  the 
old  practice  should  have  survived  longer  than  in  the  South- 
ern countries  of  Europe.  Erasmus  says  :  "  With  us  "  (on  the 
Continent)  "  infants  have  the  water  poured  on  them,  in  Eng- 
land they  are  dipped."  '^' 

King  Edward  VT.  and  Queen  Elizabeth  were  immersed. 
The  first  Prayer-Book  of  Edward  VI.  (1549),  following  the 
Ofiice  of  Sarum,  directs  the  priest  to  dip  the  child  in  the  water 
thrice,  "  first,  dypping  the  right  side  ;  secondly,  the  left  side  ; 
the  third  time,  dypping  the  face  towards  the  f route."  In  the 
second  Prayer  Book  (1552),  the  priest  is  simply  directed  to 
dip  the  child  discreetly  and  warily,  and  permission  is  given, 
for  the  first  time  in  Great  Britian,  to  substitute  pouring  if  the 
godfathers  and  godmothers  certify  that  the  child  is  weak. 
During  the  reign  of  Elizabeth,  says  Dr.  Wall,  "  many  fond 
ladies  and  gentlewomen  first,  and  then  by  degrees,  the  common 
people  would  obtain  the  favor  of  the  priests  to  have  their  chil- 
dren pass  for  weak  children  too  tender  to  endure  dipping  in  the 
water."  f  The  same  writer  traces  the  practice  of  sprinkling  to 

*  "  Perfunduntur  apud  nos,  merguntur  apud  Anglos."    Erasmus  in  the 
margin  of  76th  Ep.  of  Cyprian,  quoted  by  Wall,  ii.  303. 
f  History  of  Infant  Baptism,  vol.  ii.  309. 


52  IMMERSION  AKD  POURING   IN   HISTORY. 

the  period  of  the  Long  Parliament  and  the  Westminster  As- 
sembly.* 

This  change  in  England  and  other  Protestant  churches  from 
immersion  to  pouring  and  from  pouring  to  sprinkling  was  en- 
couraged by  the  authority  of  Calvin,  who  declared  the  mode 
to  be  a  matter  of  no  importance,  f  and  by  the  Westminister 
Assembly  of  Divines  (1643-1652),  which  decided  that  pour- 
ing or  sprinkling  is  "  not  only  lawful  but  also  sufficient."  The 
Westminister  Confession  declares :  "  Dipping  of  the  person 
into  water  is  not  necessary  ;  but  Baptism  is  rightly  adminis- 
tered by  pouring  or  sprinkling  water  upon  the  person."  :{; 

But  the  Episcopal  ritual  retains  the  direction  of  immer- 
sion, although  it  admits  sprinkling  or  pouring  as  equally 
valid.  In  the  revision  of  the  Prayer  Book  under  Charles  11. 
(1662)  the  mode  is  left  to  the  judgment  of  the  parents  or  god- 
fathers, and  the  priest  is  ordered  :  "  If  the  godfathers  and  god- 
mothers shall  certify  him  that  the  child  may  well  endvire  it,  to 
dip  it  in  the  water  discreetly  and  warily  ;  but  if  they  certify 
that  the  child  is  weak,  it  shall  suffice  to  pour  water  upon  it." 
The  difference  is  only  this:  by  the  old  rubric  the  minister  was 
to  dip  unless  there  was  good  cause  for  exception  in  case  of 
weakness ;  by  the  new  rubric  he  was  to  dip  if  it  was  certified 
that  the  child  could  endure  it.  The  theory  of  the  Anglican 
Church  favors  dipping,  but  the  ruling  practice  is  pouring.  § 

*  Vol.  ii.  311  :  "  And  as  for  sprinkling  properly  called,  it  seems  it  was,  at 
1645,  just  then  beginning,  and  used  by  very  few.  It  must  have  begun  in  the 
disorderly  times  after  1641 ;  for  Mr.  Blake  had  never  used  it,  nor  seen  it  used." 

f  Instit.  IV.  Ch.  XV.  §  19.  lie  adds,  however,  that  "  the  word  baptize 
means  to  immerse  (mergere),"  and  that  "  immersion  was  the  practice  of  the 
ancient  Church." 

X  Chapter  XXVIIT.  3.  The  proof  passages  quoted  are  Heb.  ix.  10,  19-22; 
Acts,  ii.  41  ;  xvi.  33  ;  Mark,  vii.  4.  On  the  Baptismal  controversy  in  the 
W.  Assembly,  see  Lightfoot's  Journal,  Aug.  7,  1644;   Works,  xiii.  299  sqq. 

§  See  Wall,  I.  c.  II.  312.  The  Prayer  Book  Interleaved  (London  and  Ox- 
ford, 1873,  p.  185)  states  the  facts  thus  :  "  Trine  immersion  was  ordered  in 
the  rubric  of  1549,  following  the  Sarum  OflBce.  In  1552  single  immersion 
only  was  enjoined.  The  indulgence  of  afEusion  for  weak  children  was 
granted  in  1549  and  continued  in  1553.  In  1662  dipping  remained  the  rule, 
but  the  proviso  was  then  added,  '  if  they  shall  certify  that  the  child  may 
well  endure  it.'     Trine  immersion  or  affusion  was  the  ancient  rule."     In  the 


IMMERSION    AND   POURING   IN  HISTORY.  53 

On  tlie  Continent  the  change  had  taken  place  earlier.  Yet 
the  mode  of  Baptism  was  no  point  of  controversy  between 
Protestants  and  Catholics,  nor  between  the  Reformers  and  the 
Anabaptists.  Lnther  gave  decided  preference  to  immersion, 
as  more  expressive.*  The  Lutheran  and  Reformed  Confessions 
prescribe  no  particular  mode.  They  condemn  the  Anabaptists 
for  rebaptism  and  the  rejection  of  Infant  Baptism,  (some  also 
for  teaching  that  infants  may  be  saved  without  the  sacrament), 
but  not  for  practising  immersion,  f  Nor  was  this  practice 
general  among  the  early  Baptists  themselves ;  on  the  contrary, 
the  Mennonites  baptize  by  sprinkling. ;{:     It  was  the  English 

preparation  of  the  Reformed  Service  of  Baptism  under  Edward  VI.  "  much 
use  was  made  of  the  previous  labors  of  Bueer  and  Melanchthon  in  the  '  Con- 
sultation '  of  Archbishop  Hermann  ;  and  some  ceremonies,  which  had  the 
authority  of  that  treatise,  were  retained  in  1549,  although  afterwards  dis- 
carded." Procter,  History  of  the  Book  of  Common  Prayer,  11th  ed.,  Lon- 
don, 1874,  p.  371.  The  change  in  the  revision  under  the  Restoration  Procter 
(p.  381,  note  3)  explains  as  a  protest  against  the  Baptists  and  the  "the  un- 
due stress  laid  upon  immersion."  In  the  American  editions  of  the  Prayer 
Book  the  condition  in  the  rubric  is  omitted,  and  the  following  substituted  : 
"And  then,  naming  it  [the  child]  after  them,  he  shall  dip  it  in  the  water 
discreetly,  or  shall  pour  water  upon  it,  saying,"  etc. 

*  See  his  Sermon  vom  Sacr.  der  Tatife,  1519,  and  his  TaufbucMein,  1523. 
Weimar  ed.  of  Luther's  Works,  vol.  II.  727. 

f  Thus  e.  g.  the  Augsburg  Confession  (1530)  says,  Art.  IX.:  "  They  con- 
demn the  Anabaptists  who  allow  not  the  Baptism  of  children,  and  afRrm 
that  children  are  saved  without  Baptism  (pueros  sine  Baptismo  salvos  fieri)." 
In  the  altered  ed.  of  1540,  Melanchthon  added  "  et  extra  ecclesiam  Christi.'" 
But  in  the  German  edition  he  omitted  the  last  clause,  saying  simply  and 
more  mildly  :  '■^  DcrhaXb  werden  die  Wiedertdufer  verworfen  [not,  verdammt], 
ivelche  lehren,  dass  die  Kindertanf  nicht  recht  sei."  The  Calvinistic  Con- 
fessions make  salvation  to  depend  upon  eternal  election,  not  on  the  temporal 
act  of  Baptism,  and  the  Second  Scotch  Confession,  of  1580,  expressly  rejects, 
among  the  errors  of  the  Pope,  "  his  cruel  judgment  against  infants  departing 
without  the  sacrament,"  and  "  his  absolute  necessity  of  Baptism."  Zwingli 
first  advanced  the  opinion  that  all  infants  dying  in  infancy,  as  well  as  many 
adult  heathen,  are  saved.     Schaff,  Creeds  of  Christendom,  I.  378  ;  III.  482. 

t  And  so  did  also  the  first  English  Baptists  who  seceded  from  the  Puritan 
emigrants  and  organized  a  congregation  in  Amsterdam.  See  Henry  Martyn 
Dexter:  Tlie  Congregationalism  of  the  Last  Three  Hundred  Years  (N.  York, 
1880),  p.  318,  note  108  :  "  Although  a  Baptist  church,  it  is  clear  that  they 
did  not  practise  immersion.  Aside  from  various  circumstances  which  need 
not  be  dwelt  upon  to  make  this  probable,  it  is  made  certain  by  the  fact  that 
when  some  of  them  subsequently  applied  for  admission  to  a  Mennonite 
church  in  Amsterdam  which  baptized  by  affusion,  that  church  said,  after 
questioning  them  as  to  their  mode  of  Baptism,  'no  difference  was  found 


54  IMMERSION"  AND  POURING  IN  HISTORY. 

Baptists  in  tlie  seventeentli  century  who  first  •  declared  im- 
mersion essential  and  put  it  in  their  revision  of  the  West- 
minster Confession.* 

6.  Let  us  now  briefly  sum  up  the  results  of  this  historical 
survey  concerning  the  mode  of  Baptism. 

(a)  Trine  immersion  and  emersion  of  the  whole  body  was 
the  general  practice  in  the  ancient  Church,  Greek  and  Latin, 
and  continues  to  this  day  in  all  the  Eastern  churches  and  sects 
and  in  the  orthodox  State  Church  of  Kussia. 

(b)  Trine  affusion  or  pouring  was  allowed  and  practised  in 
all  ancient  churches  as  legitimate  Baptism  in  cases  of  sickness 
or  scarcity  of  water  or  other  necessity. 

(c)  Single  immersion  has  no  proper  authority  in  antiquity, 
as  it  was  forbidden  in  the  East,  and  only  tolerated  in  the  West 
as  valid  but  incomplete. 

(d)  Affusion  or  pouring  was  used  first  only  in  exceptional 
cases,  but  came  gradually  into  general  use  since  the  thirteenth 
century  in  the  Latin  Church,  and  then  in  all  the  Protestant 
churches,  last  in  England,  except  among  Baptists,  who  during 
the  seventeenth  century  returned  to  the  practice  of  immersion. 

7.  We  will  also  state  the  bearing  of  the  historical  facts  upon 
the  parties  at  issue. 

(a)  The  Paedobaptists  are  sustained  by  antiquity  on  the  sub- 
ject of  Infant  Baptism,  but  as  regards  the  mode  they  can  only 
plead  the  exceptional  use,  which  they  have  turned  into  the 

between  them  and  us.'"  John  Smyth,  the  founder  of  the  Arminian  Baptists, 
baptized  himself  (hence  called  Se-Baptist),  and  then  his  followers,  by  aflfu- 
sion.  Barclay,  as  quoted  by  Dexter,  p.  318  sq.,  says  that  the  practice  of 
immersion  "seems  to  have  been  introduced  into  England  [i.  e.,  among  the 
Baptists]  13  September,  1633."  But  in  his  True  Story  of  John  Smyth  the 
Se-Baptist  (Boston,  1881,  p.  49),  Dexter  dates  it  from  1640  or  1641.  The 
Baptists  called  it  "  a  new  Baptism,"  their  opponents  "  a  new  crotchet."  The 
Puritan  Episcopalian  Featly  wrote  a  spicy  book  against  the  Baptists,  with 
immersion  pictures.  The  Dippers  Dipt,  London,  1644,  6th  ed.  1651. 

*  The  Baptist  Confession  of  1677  and  1688  declares:  "Immersion,  or 
dipping  of  the  person  in  water,  is  necessary  to  the  due  administration  of  this 
ordinance."  Schalf,  Greeds  of  Christendom:,  vol.  iii.  741.  The  New  Hamp- 
shire Baptist  Confession  of  1833  defines  Christian  Baptism  to  be  "  the  immer- 
sion in  water  of  a  believer  into  the  name  of  the  Father,  and  Son,  and  Holy 
Ghost."  Ibid,  iii.,  747.  The  definition  of  the  Free  Will  Baptist  Confes- 
sion of  1834  and  1868  is  substantially  the  same.     Ibid.,  p.  755. 


IMMEESION   AND   POURESTG   IN    HISTORY.  55 

rule.  The  J  defend  their  iDosition,  first,  by  assuming  that  the 
terms  baptize  and  baptism  have  in  Hellenistic  Greek  a  wider 
meaning  than  in  cloipsical  Greek,  so  as  to  include  the  idea  of 
washing  and  affusion ;  *  secondly,  by  the  general  principle  that 
the  genius  of  Christianity  in  matters  of  form  and  ceremony 
allows  freedom  and  adaptation  to  varied  conditions,  and  that 
similar  changes  have  taken  place  in  the  mode  of  celebrating 
the  sacrament  of  the  Lord's  Supper.  Water  is  necessary  in 
Baptism,  but  the  quality  and  quantity  of  water,  and  the  mode 
of  its  application  are  unessential.  Other  arguments  are  incon- 
clusive and  should  be  abandoned,  f 

*^The  chief  (and  only  applicable)  passages  adduced  are  Judith,  xii.  7, 
(Sept.  ifiaitrl'C,ETo  tv  r^  napEi-ifioXy  titi  tP/S  itrjyrji  rov  vd(xrcS, 
"she  haptizecl,  i.e.,  bathed  herself  in  the  camp  at  the  fountain  of  water  ")  ; 
Sirach,  xxxi.  25  ("being  baptized,  (3aTtTiZ6i.iEvoi,  from  a  dead  body,  what 
good  will  it  do,  if  he  wash  it  again;"  compare  the  description  of  the  cere- 
mony, Num.  xix.  11-22) ;  Mark,  vii.  4  (where  it  is  said  of  the  Jews  that  in 
returning  from  market,  they  do  not  eat,  except  "they  haptize"  i.e.,  they 
wash  themselves;  and  where  Westcott  and  Hort,  with  some  of  the  oldest 
authorities,  read  fjavridoovrai,  i.e.,  sprinkle  themselves,  for  the  received 
text  fiaTtzi6oovTat,  compare  the  passage  Matt.  xv.  2,  '•'wash  their  hands," 
viTtTovrai) ;  Mark,  vii.  4  (where  in  the  same  connection  "  baptisms,  (iait- 
Tt6fxoi,  of  cups  and  pots  and  brazen  vessels"  are  spoken  of)  ;  Heb.  vi.  2 
("the  teaching  of  Baptisms,"  various  kinds  of  Baptism)  ;  ix.  10  [didcpopoi 
(5aitzi6i-ioi,  "divers  washings,"  by  immersion  or  bathing  or  pouring  or 
sprinkling).  The  advocates  of  pouring  appeal  also  to  the  tropical  use  of 
fianriCo),  to  baptize  in  {ivith)  the  Holy  Ghost,  and  in  {ivith)  fire  (Matt.  iii. 
11 ;  Luke,  iii.  IG) ;  and  to  baptize  {i.  e.  to  overwhelm)  with  calamities  (Matt.  xx. 
22,  23 ;  Mark,  x.  38,  39 ;  Luke,  xii.  50).  Dr.  Edw.  Robinson  in  his  Lexicon  of 
the  N.  T.  (p.  118)  takes  this  view  :  "While  in  Greek  writers,  from  Plato  on- 
wards, (5anriZ,a)  is  everywhere  to  sink,  to  immerse,  to  overwhelm  [ships,  ani- 
mals, men],  either  wholly  ov partially  ;  yet  in  Hellenistic  usage,  and  especially 
in  reference  to  the  rite  of  Baptism,  it  would  seem  to  have  expressed  not 
always  simply  immersion,  but  the  more  general  idea  of  ablution  or  affusion." 

f  It  is  often  urged  that  the  pentecostal  Baptism  of  three  thousand  persons 
by  total  immersion  (Acts,  ii.  31 ;  comp.  iv.  4)  was  highly  improbable  in  Jerusa- 
lem, where  water  is  scarce  and  the  winter  torrent  Kidron  is  dry  in  summer 
(I  found  it  dry  in  the  month  of  April,  1877).  But  immersion  was  certainly 
not  impossible,  since  Jerusalem  has  several  large  public  pools  (Bethesda, 
Hezekiah,  Upper  and  Lower  Gihon)  and  many  cisterns  in  private  houses. 
The  explorations  of  Captain  Wilson  (1864)  and  Captain  Warren  (1867)  have 
shown  that  the  water  supply  of  the  city,  and  especially  of  the  temple,  was 
very  extensive  and  abundant.  The  Baptism  of  Christ  in  the  Jordan  and 
the  illustrations  of  Baptism  used  in  the  New  Testament  (Rom.  vi.  3,  4;  Col. 


56  IMMEESION  AND  POUEING  IN  HISTORY. 

(b)  The  Protestant  Baptists  can  appeal  to  tlie  usual  meaning 
of  the  Greek  word,  and  the  testimony  of  antiquity  for  immer- 
sion, but  not  for  single  immersion,  nor  for  their  exclusiveness. 
They  allow  no  exception  at  ail,  and  would  rather  not  baptize 
than  baptize  in  any  other  way.  The  root  of  this  difference  is 
doctrinal.  The  Greek  and  Latin  (we  may  also  say,  with  some 
qualification,  the  Lutheran  and  Anglican)  creeds  teach  baptis- 
mal regeneration  and  the  (ordinary)  necessity  of  Baptism  for 
salvation ;  hence  they  admit  even  lay -baptism  to  insure  salva- 
tion. Their  chief  Scripture  authority  are  the  words  of  Christ, 
John  iii.  5  (understood  of  water-Baptism)  and  Mark  xvi.  16 
(o  niarsvffa^  uai  ftaTTtiff^sU  ffai^rjffeTai).  The  Baptists,  on 
the  other  hand — at  least  the  Calvinistic  or  Regular  Baptists — 
deny  both  these  doctrines,  and  hold  that  Baptism  is  only  a 
sign  and  seal  (not  a  means)  of  conversion  and  regeneration, 
which  must  precede  it  and  are  therefore  independent  of  it. 
They  reason  from  the  precedence  of  faith  before  Baptism 
(Mark  xvi.  16)  and  from  the  Pentecostal  Baptism  of  converted 
adults  (Acts  ii.  88,  41).*  They  hold  moreover  that  children 
dying  in  infancy  are  saved  without  Baptism  (which  would  be 
inapplicable  to  them),  and  that  adult  believers  are  saved  like- 
wise if  they  die  before  immersion  can  be  applied  to  them  in 
the  proper  way. 

■  The  Baptists  come  nearest  in  this  respect  to  the  Quakers, 
who  go  a  step  further  and  dispense  with  the  sacraments  alto- 
gether, being  contented  with  the  inward  operation  of  the  Holy 
Spirit,  who  is  not  bound  to  any  visible  instrumentalities. 

The  Baptists  and  Quakers  were  the  first  organized  Christian 
communities  which  detached  salvation  from  ecclesiastical  ordi- 

ii.  12;  1  Cor.  x.  2;  1  Pet.  iii.  20,  21) are  all  in  favor  of  immersion  rather  than 
sprinkling,  as  is  freeiy  admitted  by  the  best  exegetes,  Catholic  and  Protest- 
ant, English  and  German.  Comp.  e.  g.  Meyer  and  Weiss  on  Rom.  vi.  3,  and 
Lightfoot  on  Col.  ii.  12.  Nothing  can  be  gained  by  unnatural  exegesis. 
The  aggressiveness  of  the  Baptists  has  driven  Pa?dobaptists  to  the  opposite 
extreme. 

*  On  this  point  they  might  also  quote  Tertullian,  who  says,  De  Pcen.  Vl.  - 
"  The  Baptismal  bath  {lavacrum)  is  a  seal  of  faith  {obsignatio  fidei).  .  .  We 
are  not  washed  {abluimur,  baptized)  iji  order  that  we  may  cease  from  sin- 
ning, but  because  we  Jiave  ceased,  since  in  heart  we  have  been  bathed  already 
{quoniamjam  corde  loti  sitmus)." 


THE   AGAPE   AJ^D   THE   EUCHARIST.  57 

nances,  and  taught  tlie  salvation  of  unbaptizecl  infants  and  nn- 
baptized  but  believing  adults. 

A  settlement  of  tbe  baptismal  controversy  will  require  1)  a 
full  admission,  on  botli  sides,  of  the  exegetical  and  historical 
facts ;  2)  a  clearer  understanding  of  the  meaning  and  import 
of  the  sacrament  and  its  precise  relation  to  conversion  and 
regeneration  ;  3)  a  larger  infusion  of  the  spirit  of  Christ  which 
is  the  spirit  of  freedom. 


CHAPTER  XYIII. 

The  Agape  and  the  Eucharist. 

The  Lord's  Supper  is  the  second  Sacrament  of  the  Apostolic 
Church,  which  has  ever  since  been  observed  and  will  be 
observed  to  the  end  of  time,  in  remembrance  of  his  dying  love 
and  sacrifice  on  the  cross  for  the  redemption  of  the  world. 
"Eucharist,"  or  "  Thanksgiving,"  was  the  original  name  for 
the  celebration  of  this  ordinance,  in  connection  with  the  Love- 
Feast  or  Agape.  The  Didache^  in  Chs.  IX.  and  X.,  gives  us 
the  oldest  elements  of  a  eucharistic  service,  but  without  the 
words  of  institution  or  any  directions  as  to  particular  forms 
and  ceremonies  and  posture  of  the  communicants.  The  whole 
has  the  character  of  utmost  simplicity. 

The  Eucharist  is  again  mentioned  in  the  beginning  of  Ch. 
XIV.  as  a  pure  sacrifice  to  be  offered  on  the  Lord's  Day,  in 
fulfilment  of  the  prophetic  passage  of  Malachi  (i.  11,  14), 
which  was  often  used  as  early  as  the  second  century  for  the 
same  purpose. 

The  following  are  the  eucharistic  prayers : 

(Chap.  IX.).  "  As  regards  the  Eucharist,  give  thanks  in  this  manner. 

First  for  the  Cup: 

'  We  thank  Thee,  our  Father,  for  the  holy  vine  of  David,  thy  servant, 
which  Thou  hast  made  known  to  us  through  Jesus,  Thy  servant  [or,  child] : 
to  Thee  be  the  glory  for  ever.' 

And  for  the  broken  bread: 

'  We  thank  Thee,  our  Father,  for  the  life  and  knowledge  which  Thou  hast 
made  known  to  us  through  Jesus,  Thy  servant :  to  Thee  be  the  glory  for  ever. 
As  this  broken  bread  was  scattered  [iu  grains]  upon  the  mouutaiias,  andj 


58  THE  AGAPE  AND  THE  EUCHAEIST. 

being  gathered  together  became  one,  so  let  Thy  church  be  gathered  together 
from  the  ends  of  the  earth  into  Thy  Kingdom ;  for  Thine  is  the  glory  and 
the  power  through  Jesus  Christ  forever.' 

But  let  no  one  eat  or  drink  of  your  Eucharist  except  those  who  have  been 
baptized  into  the  name  of  the  Lord,  for  respecting  this  the  Lord  has  said, 
'  Give  not  that  which  is  holy  to  dogs. ' 

(Chap.  X.).  "And  after  being  filled,  give  thanks  in  this  manner:  'We 
thank  Thee,  0  Holy  Father,  for  Thy  holy  name,  which  Thou  hast  enshrined 
in  our  hearts,  and  for  the  knowledge,  and  faith,  and  immortality  which  Thou 
madest  known  to  us  thi'ough  Jesus,  Thy  servant :  to  Thee  be  the  glory  for 
ever.  Thou,  0  Sovereign  Almighty,  didst  create  all  things  for  the  sake  of 
Thy  name,  and  gavest  both  food  and  drink  to  men  for  enjoyment,  that  they 
may  give  thanks  to  Thee.  But  to  us  Thou  hast  graciously  given  spiritual 
food  and  drink  and  life  eternal  through  Thy  servant.  Before  all  things  we 
.thank  Thee,  that  Thou  art  mighty:  to  Thee  be  the  glory  for  ever  Remem- 
ber, 0  Lord,  Thy  Church  to  deliver  her  from  every  evil,  and  to  make  her 
perfect  in  Thy  love ;  and  do  Thou  gather  her  together  from  the  four  winds 
[the  Church]  sanctified  for  Thy  Kingdom,  which  Thou  didst  prepare  for  her : 
for  Thine  is  the  power  and  the  glory  for  ever.  Let  grace  [Christ  ?]  come, 
and  let  this  world  pass  away.  Hosanna  to  the  God  of  David.  If  any  one  is 
holy,  let  him  come;  if  any  one  is  not,  let  him  repent.    Maran-atha!    Amen.' 

But  permit  the  Prophets  to  give  thanks  as  much  as  they  wish." 

In  order  to  understand  tliese  prayers,  we  must  remember 
that  the  primitive  Eucharist  embraced  the  Agape  and  the  Com- 
munion proper.*  The  Agape  was  the  perpetuation  of  the  last 
Passover  of  our  Lord,  and  culminated  in  the  participation  of 
his  body  and  blood.  The  Jewish  Passover  meal  consisted  of 
five  distinct  acts : 

(1)  The  head  of  the  family  or  party  (numbering  no  less  than 
ten)  asked  a  blessing  on  the  feast  and  blessed  and  drank  the 

*  See  1  Cor.  xi.  20  sqq. ;  Jude,  ver.  13.  The  Did.  comprehends  both  in 
the  word  Evxapidria,  Ignatius  {Ad  Rom.  vii.;  Ad  Smyrn.  vii.  and  viii.)  in 
the  word  aydit?].  Evx^xpidri'a  means  the  expression  of  gratitude  in  words 
(thanksgiving,  1  Cor.  xiv.  16;  2  Cor.  iv.  15;  ix.  11, 12;  Phil.  iv.  6,  etc.),  or 
in  act  (thank-offering),  or  both  united  in  the  sacrament.  The  last  is  the 
early  patristic  usage  (Justin  Martyr,  Clement  of  Alex. ,  Origen).  Sometimes 
it  denotes  the  consecrated  elements  of  bread  and  wine,  sometimes  the  whole 
sacramental  celebration  with  or  without  the  Agape.  The  earliest  eucharis- 
tic  pictures  represent  chiefly  the  Agape  or  supper  which  preceded  the  actual 
Communion.  Thus  an  Agape  with  bread  and  fish  (referring  to  the  miracu- 
lous feeding  and  the  anagrammatic  meaning  of  ^xSt3s)  is  painted  in  the  very 
ancient  crypt  of  Domitilla,  which  De  Rossi  traces  to  Flavia,  the  grand- 
daughter of  Vespasian.  The  bread  and  fish  occur  repeatedly  in  the  Cata- 
comb  of  St.  Callistus.     See  Smith  and  Cheetham,  vol.  i.  626. 


THE   AGAPE  AJSTD  THE   EUCHARIST.  59 

first  cup  of  wine  (always  mixed  with,  water).     This  is  mentioned 
in  Luke,  xxil  17,  before  the  thanksgiving  for  the  bread,  ver.  19. 

(2)  The  eating  of  the  bitter  herbs,  the  first  part  of  the 
Hallel  (Ps.  cxiii.  and  cxiv.)  and  the  second  cup.  The  father, 
at  the  request  of  the  son  (Ex.  xii.  26),  explained  the  meaning 
of  the  feast  and  gave  an  account  of  the  sufferings  of  the  Israel- 
ites and  their  deliverance  from  Egypt. 

(3)  The  feast  proper,  that  is,  the  eating  of  the  unleavened 
loaves,  the  festal  offerings,  and  the  paschal  lamb. 

(4)  The  thanksgiving  for  the  meal,  and  the  blessing  and 
drinking  of  the  third  cup. 

(5)  The  singing  of  the  remainder  of  the  Hallel  (Ps.  cxv,- 
cxviii.),  and  the  drinking  of  the  fourtk  cup  (occasionally  a 
fifth  cup,  but  no  more). 

ISTo  male  was  admitted  to  the  passover  unless  he  was  circum- 
cised, nor  any  man  or  woman  who  was  ceremonially  unclean. 

The  eucharistic  cup  which  the  Lord  blessed  and  gave  to  the 
disciples,  corresponds  to  the  third  paschal  cup  of  thanksgiving 
which  followed  the  breaking  of  the  loaves  and  was  made  by 
Him,  together  with  the  broken  bread,  the  sacrament  of  redemp- 
tion by  the  sacrifice  of  his  body  and  blood. 

The  Christian  Agape  was  a  much  simpler  feast  than  the 
Jewish  Passover.  Kich  and  poor,  master  and  slave  sat  down 
together  once  a  week  on  the  same  footing  of  brotherhood  in 
Christ  and  partook  of  bread,  fish  and  wine.  TertuUian  de- 
scribes it  as  "a  school  of  virtue  rather  than  a  banquet,"  and 
says,  "  as  much  is  eaten  as  satisfies  the  cravings  of  hunger ;  as 
much  is  drunk  as  benefits  the  chaste."  *  But  occasional  excesses 
of  intemperance  occurred  already  in  Apostolic  congregations, 
as  at  Corinth,  f  and  must  have  multiplied  with  the  growth  of 
the  Church.  Early  in  the  second  century  the  social  Agape  was 
separated  from  the  Communion  and  held  in  the  evening,  the 
more  solemn  Communion  in  the  morning  ;  and  afterwards  the 
Agape  was  abandoned  altogether,  or  changed  into  a  charity 
for  the  poor. 

*  Apol.  xxxix. :  "Editur  quantum  esurientes  capiunt,  hibitur  quantum  pu- 
diets  utile  est  .     .    .  ut  qui  non  tarn  ccsnam  ccenaverint  quam  disciplinam." 
f  1  Cor.  xi.  30-32. 


60  THE  AGAPE  AND  THE  EUCHAEIST. 

In  tlie  Didache  the  two  institutions  seem  to  be  as  yet  hardly 
distinguishable.  It  contains  the  three  prayers  of  thanksgiv- 
ing, given  above,  first  for  the  cup,  secondly  for  the  broken 
bread,  thirdly  for  all  God's  mercies  spiritual  and  temporal,  with 
a  prayer  for  the  Church  universal.* 

Between  the  second  and  the  third  prayer  is  inserted  a  warn- 
ing against  the  admission  of  unbaptized  or  unconverted  persons, 
and  the  j)hrase,  "  after  being  filled.''''  The  question  arises:  Does 
this  phrase  refer  to  the  Communion,f  or  to  the  Agape,  if  I  think 
it  must  be  applied  to  both,  which  were  then  inseparably  con- 
nected, the  Agape  preceding,  the  Communion  completing  the 
Christian  Passover.  If  referred  to  the  Communion  alone,  the 
expression  is  too  strong ;  if  referred  to  the  Agape  alone,  the 
Communion  must  be  put  af ter,the  third  prayer.  But  the  Com- 
munion is  indicated  before  the  third  prayer  by  the  warning  : 
"  Let  no  one  eat  or  drink  of  your  Eucharist  except  those  who 
have  been  baptized,"  etc.  And  the  author  of  the  Apostolical 
Constitutions  so  'understood  it  when  he  substituted  for  "  after 
being  filled,"  the  phrase  "after  participation,"  or  "commu- 
nion." §  Consequently  the  third  thanksgiving  must  be  aposi- 
communion  prayer. 

This  view,  however,  is  not  free  from  objections  : 

1.  That  the  thanksgiving  for  the  cup  precedes  the  thanks- 
giving for  the  broken  bread,  and  seems  to  be  a  preparatory 
blessing  corresponding  to  the  blessing  of  the  first  cup  in  the 
Passover.  This  is  the  reverse  of  the  usual  liturgical  order,  but 
had  a  precedent  in  Luke  xxii.  17  (comp.  19).  || 

*  These  prayers  are  much  enlarged  in  the  Apost.  Constit.  vii.  9,  10. 

f  Bryennios,  John  Wordsworth,  Ilarnack. 

:}:  Zahn  (p.  293)  rightly  insists  that  t4ntXv6Sf/vai  implies  the  satisfaction 
of  hunger  and  thirst  by  a  regular  meal  (comp.  John,  vi.  12;  Luke,  i.  53 ;  vi.  25 ; 
Acts,  xiv.  17);  for  it  is  here  not  taken  in  a  spiritual  sense  as  in  Rom.  xv.  24. 

§  Lib.  vii.  c.  26:  M.Ezd  8k  rrjv  u  s  r  dA7;-ipt  v  ovroo?  Evx(x.pi6r?]6aTE. 
The  warning  of  the  Bid. :  "  Give  not  that  which  is  holy  to  the  dogs  "  (Matt, 
vii.  6),  is  equivalent  to  the  later  liturgical  formula,  holy  things  to  holy 
persons  {rd  dyia  roZS  dyi'oii),  which  immediately  preceded  the  distribu- 
tion of  the  elements. 

II  Paul  also  mentions  the  cup  first  in  1  Cor.  x.  16  and  21,  but  in  the 
report  of  the  institution,  1  Cor.  xi.  23,  he  gives  the  usual  order.  So  also 
the  Did.  in  the  warning  at  the  close  of  Chap,  ix,  "  Let  no  one  eat  or  drink." 


THE  AGAPE   AISTD   THE   EUCHARIST.  61 

2.  That  the  warning  after  the  third  prayer :  "  If  any  one  be 
holy  let  him  come,  if  any  one  be  not  holy  let  him  repent," 
seems  to  be  an  invitation  to  the  Communion.  But  as  such  an 
invitation  with  a  warning  is  contained  at  the  close  of  the  sec- 
ond prayer,  we  must  understand  the  second  warning  as  an  ex- 
hortation to  catechumens  to  join  the  church.* 

3.  That  there  is  no  allusion  to  the  atoning  death  of  Christ — 
the  central  idea  of  the  Eucharist.  Yery  strange.  But  the 
Didaclie  calls  the  Eucharist  a  sacrifice,  shows  the  influence  of 
John's  Grospel  (Chs.  VI.  and  XVII.),  and  leaves  room  for 
additional  prayers  and  exhortations  by  the  Prophets. 

The  eucharistic  service  of  the  Didaclie  indicates  a  mode  of 
worship  not  far  removed  from  the  freedom  of  the  Apostolic 
age.  The  fourteenth  chapter  of  Paul's  first  Epistle  to  the 
Corinthians,  written  in  the  year  57,  makes  the  impression — to 
use  an  American  phrase — of  a  religious  meeting  "thrown 
open."  Everybody  who  had  a  spiritual  gift,  whether  it  was 
the  gift  of  tongues,  or  the  gift  of  interpretation,  or  the  gift  of 
prophecy,  or  the  gift  of  sober,  didactic  teaching,  had  a  right  to 
speak,  to  pray,  and  to  sing  ;  even  women  exercised  their  gifts 
(comp.  1  Cor.  xi.  5).  Hence  the  Apostle  checks  the  excesses 
of  this  democratic  enthusiasm  and  reminds  the  brethren  that 
God  is  not  a  God  "  of  confusion,  but  of  peace,"  and  that  "  all 
things  should  be  done  decently  and  in  order  "  (1  Cor.  xiv.  33, 
■iO).  It  was  especially  the  Glossolalia  or  the  abrupt,  broken, 
ejaculatory,  ecstatic  outburst  of  devotion  in  acts  of  prayer  or 
song,  which  was  liable  to  abuse  and  to  produce  confusion. 
Hence  the  Apostle  gave  the  preference  to  prophesying,  which 
was  addressed  to  the  congregation  and  tended  directly  to  prac- 
tical edification. 

/  In  the  Didaclie  we  find  no  trace  of  the  Glossolalia,  and  the 
worship  is  already  regulated  by  a  few  short  prayers,  but  it  is 
not  said  who  is  to  offer  these  prayers,  nor  is  jDraying  confined 
to  these  forms,  on  the  contrary  the  "  Prophets  "  are  allowed  to 
pray  in  addition  as  much  as  they  please.  A  similar  liberty 
was  exercised,  according  to  Justin  Martyr,  by  the  "President" 
(Bishop)  of  the  congregation,   who  prayed  according  to  his 

*  So  Harnack  (p.  36). 


62  ECCLES4ASTICAL   ORGANIZATION 

ability  under  the  insiDiration  of  the  occasion."  *  Tlie  Mon- 
tanists  wislied  to  revive  or  to  perpetuate  tlie  liberty  of  proplie- 
sying  by  laymen  as  well  as  ministers,  by  women  as  well  as 
men  (like  the  Quakers  in  recent  times),  but  tlie  strong  tenden- 
cy to  order  and  hierarcbical  consolidation  triumphed  over 
freedom  and  restricted  the  active  part  of  worship  to  a  clerical 
function  according  to  prescribed  and  unalterable  liturgical 
forms,  which  appear  under  various  Apostolic  and  post- Apos- 
tolic names  in  the  ISTicene  age.  The  Reformation  of  the  six- 
teenth century  revived  the  idea  of  the  general  priesthood  of 
the  laity,  and  recognized  it  in  congregational  singing  and  in 
responsive  liturgies. 


CHAPTER  XIX. 
Ecclesiastical  Organization. 

The  third  Part  of  the  Didache  is  a  Directory  of  Church 
Polity  and  Discipline,  It  contains  instructions  to  Christian 
congregations  concerning  various  classes  of  ministers  of  the 
gospel,  Chs.  XI, -XIII,  and  Ch,  XY.  The  intervening  foui'- 
teenth  chapter  treats  of  the  observance  of  the  Lord's  Day-  and 
the  sacrifice  of  the  Eucharist ;  it  interrupts  the  natural  con- 
nection and  belongs  rather  to  the  second  or  liturgical  section 
of  the  book.  With  this  exception  the  order  of  the  Didache  is 
remarkably  clear  and  logical. 

The  Didache  places  us  into  the  situation  between  the  church 
polity  of  the  Pastoral  Epistles  and  the  establishment  of  Epis- 
copacy, or  between  St.  Paul  and  Ignatius  of  Antioch.  The 
Apostolic  government  was  about  to  cease,  and  the  Episcopal 
government  had  not  yet  taken  its  place.  A  secondary  order 
of  Apostles  and  Prophets  were  mo\dng  about  and  continued 
the  missionary  work  of  the  primitive  Apostles  ;  while  the 
government  of  the  particular  congregations  remained  in  the 
hands  of  Presbyter-Bishops  and  Deacons,  just  as  in  Philippi 

*  Apol.  I.  Ixvii:  o6r)  6vra/.it?  avr^,  quantum  potest,  quantum  factil- 
tatis  eius  est.  See  the  notes  of  Otto,  and  comp.  Tertullian's  "  ex  propria 
ingenio,"  ^' ex  pectore,"  "sine  monitore." 


ECCLESIASTICAL   ORGANIZATION.  63 

and  other  congregations  of  Paul.  Sucli  a  state  of  things  ^e 
should  expect  between  a.d.  70  and  110. 

The  organization  of  the  Church  in  the  Didaclie  appears  very 
free  and  elastic.  There  is  no  visible  centre  of  unity,  either  at 
Jerusalem,  or  Antioch,  or  Ephesus,  or  Eome ;  which  are  not 
even  mentioned.  The  author  is  silent  about  Peter,  and  knows 
nothing  of  his  primacy  or  supremacy.  Ko  creed  or  rule  of 
faith  is  required  as  a  condition  of  membership  or  bond  of 
union  ;  but  instruction  in  Christian  morality  after  the  pattern 
of  the  Sermon  on  the  Mount  precedes  Baptism.  The  bap- 
tismal formula  which  includes  some  belief  in  the  Trinity, 
and  the  eucharistic  prayers  which  imply  some  belief  in  the 
atonement,  are  a  near  approach  to  a  confession,  but  it  is  not 
formulated."^ 

Nevertheless  there  is  a  spiritual  unity  in  the  Church  such  as 
Paul  had  in  view,  Eph.  iv.  3.  All  Christians  are  brethren  in 
the  Lord,  though  scattered  over  the  earth :  they  believe  in  God 
as  the  author  of  all  good,  and  in  Jesus  Christ  as  their  Lord 
and  Saviour ;  they  are  baptized  into  the  triune  name ;  they 
partake  of  the  same  Eucharist ;  they  pray  the  Lord's  Prayer ; 
they  abstain  from  the  sins  forbidden  in  the  Decalogue  and  all 
other  sins  ;  they  practise  every  Christian  virtue,  and  keep  the 
royal  law  of  love  to  God  and  to  our  neighbor ;  they  look  hope- 
fully and  watchfully  forward  to  the  second  coming  of  Christ 
and  the  resurrection  of  the  righteous.  The  Church  is  to  be 
perfected  into  that  kingdom  which  God  has  prepared  for  her. 

There  is  a  strong  feeling  of  Christian  brotherhood  running 
through  the  eucharistic  prayers  and  the  whole  Didache.^ 
Every  wandering   brother  who   shares  the    faith   and   hope 


*  Harnaek,  p.  90:  "  Foti  einer  formulirten  regula  fidei  ist  in  der 
/ItSaxr'^  noch  nicht  die  Rede  ;  unzweifelJiaft  genugt  dem  Yerfasser  noch  der 
Gehrauch  der  AbetidmaMsgehete  und  der  Taufformel,  um  den  christllclien 
Charakter  dessen,  der  auf  den  Namen  '  Christ  '  Anspruch  erheM,  festzu- 
stellen.'" 

f  G.  Bonet-Maury  {La doctrine  des  dome  apotres,  Paris,  1884,  p.  4),  says: 
"  L'auteur  a  un  vif  sentiment  de  la  solidarite  de  tous  les  memhres  disjjerse  de 
Veglise  universelle."  This  catholicity  of  feeling  is  incompatible  with  the 
bigotry  of  the  Ebionitic  sect,  and  a  strong  argument  against  Krawutzcky'a 
hypothesis. 


64     APOSTOLIC   AND   POST-APOSTOLIC   FOEMS   OF   GOVEENMENT. 

of  the  Cliurcli  is  to  be  hospitably  received,  without 
formal  letters  of  recommendation.  False  prophets  and  cor- 
rupters are  mentioned,  but  their  errors  are  not  described. 
The  solidarity  and  hospitality  of  the  primitive  Christians 
are  acknowledged  and  ridiculed  as  a  good-natured  weakness 
by  the  heathen  Lucian,  the  Yoltaire  of  the  second  century, 
who  had  no  conception  of  the  irresistible  attraction  of  the 
cross  of  Christ.  But  they  were  often  abused,  which  made 
caution  necessary.  Hence  the  restriction  of  congregational 
hospitality  to  two  or  three  days,  and  the  requirement  of  labor 
from  those  who  can  perform  it  (xii.  3,  4). 


CHAPTER  XX. 

Apostolic  and  Post- Apostolic  Forms  of  Government.  , 

It  is  interesting  to  compare  the  church  polity  and  churcb 
officers  of  the  Didache  with  the  preceding  and  succeeding  con- 
dition. 

I.  Let  us  first  glance  at  the  organization  of  the  Apostolic 
churches.  Christ  himself  founded  the  Church,  appointed 
Apostles,  and  instituted  two  sacraments.  Baptism  for  new 
converts,  and  the  Lord's  Supper  for  believers.  Beyond  this 
fundamental  work  he  left  the  Church  to  the  guidance  of  the 
Holy  Spirit  which  he  promised. 

(1)  In  the  Acts  of  the  Apostles  we  find  Ajwstles,  Prophets 
and  Teachers  (xiii.  1),  Evangelists  (xxi.  8),  Presbyter- Bishops  or 
Elders  (xi.  30 ;  xiv.  23 ;  xv.  2, 4,  6,  22,  23  ;  xvi.  4  ;  xx.  17,  28; 
xxi.  18 ;  xxiii.  14 ;  xxiv.  1 ;  xxv.  15),  and  in  Jerusalem  also 
Deacons^  under  the  name  of  the  Seven  (vi.  3 ;  xxi.  8). 

(2)  In  the  Pauline  Epistles,  the  following  officers  and  func- 
tions are  mentioned: 

1  Cor.  xii.  28:  "first  Apostles^  secondly  Prophets,  thirdly 
Teachers,  then  miracles  (powers,  6vva/.i£i?),  then  gifts  of  heal- 
ing, helps,  governments,  divers  kinds  of  tongues.  Are  all 
Apostles?  are  all  Prophets?  are  all  workers  of  miracles? 
have  all  gifts  of  healings?  do  all  speak  with,  tongues?  do  aU 


APOSTOLIC  AND  POST-APOSTOLIC  FOEMS   OF   GOVEENMENT.      65 

interpret  ?  "  Paul  liere  unites  officers  and  gifts  togetlier  with- 
out strict  regard  to  order  or  completeness.  He  omits  Evan- 
gelists, Bishops  and  Deacons  (unless  thej  are  included  in 
"Teachers"  and  in  "helps  and  govermnents " ),  and  the  gifts 
of  wisdom,  of  knowledge  (ver.  8),  of  discerning  of  spirits  (ver. 
10),  and  love,  the  greatest  of  all  gifts,  described  in  Ch.  XIIL 

Eph.  iv.  11 :  "  And  he  gave  some  to  be  Apostles ;  and  some 
Prophets ;  and  some  Evangelists;  and  some  Pastors  and  Teach- 
ers ;  for  the  perfecting  of  the  saints  unto  the  work  of  min- 
istering, unto  the  building  up  of  the  body  of  Christ."  Here 
Evangelists  are  distinguished  from  Apostles  and  Prophets; 
Bishops  and  Deacons  are  not  named ;  but  probably  included  in 
Pastors  and  Teachers. 

Phil.  i.  l':  "  Bishops  and  Deacons "  of  the  congregation  at 
Philippi.  The  "  Bishops"  (mark  the  plural)  must  be  Presby- 
ters or  Elders ;  for  one  congregation  could  not  have  more  than 
one  Bishop  in  the  later  diocesan  sense. 

In  the  Pastoral  Epistles,  Paul  gives  the  qualifications  of 
Bishoj)s  and  Deacons^  omitting  the  Presbyters^  because  they  were 
identical  with  the  Bishops,  1  Tim.  iii.  2,  8,  12  ;  Tit.  i.  7 ;  but 
the  Presbyters  are  mentioned  in  1  Tim.  v.  1,  17,  19  and  Tit.  i. 
5.  Besides,  "the  work  of  an  Evangelist'"  is  spoken  of  in  con- 
nection with  Timothy,  2  Tim.  iv.  3,  and  the  "Presbytery,"  or 
body  of  Presbyters,  1  Tim.  iv.  1-1  (comp.  Acts,  xxii.  5 ;  Luke, 
xxii.  6). 

(3)  The  Epistle  to  the  Hebrews  mentions  the  church  officers 
in  the  aggregate,  without  specification  of  classes,  under  the 
name  of  rulers  {fiyov^xeroi)  who  "speak  the  word  of  God." 
Ch.  xiii.  7,  17,  24.  The  "  Elders  "  in  ch.  xi.  2  is  a  title  of  dig- 
nity and  equivalent  to  Fathers. 

(1)  The  Catholic  Epistles  throw  no  light  on  church  organi- 
zation. 

James  mentions  Teachers  (iii.  1),  and  says  that  the  Elders  of 
the  congregation  should  visit  the  sick  to  pray  with  them  (v. 
M). 

Peter  exhorts  the  Elders^  as  a  "  Fellow-Elder,"  to  tend  the 
flock  of  God  (1  Pet.  v.  l-t). 

(5)  The  Apocalypse  speaks  of  "holy  Apostles  and  Prophets'''' 
5 


66      APOSTOLIC   AKD   POST-APOSTOLIC   FORMS   OF   GOVERNMENT. 

(xviii.  20),  but  also  of  false  Apostles  (ii.  2)  and  a  false  Proph- 
etess (ver.  20).  Elders  are  repeatedly  mentioned  in  the  visions 
(iv.  4,  10 ;  V.  5,  6,  8,  11,  14 ;  vii.  11,  13 ;  xi.  16  ;  xiv.  3 ;  xix. 
4),  bat  not  in  the  usual  ecclesiastical  sense.  Il^q  Angels  of  the 
Seven  Churches  in  Asia  Minor  are  probably  the  representa- 
tives of  the  body  of  congregational  officers,* 

II.  In  the  second  and  third  centuries,  we  find  a  considerable 
change,  first  in  the  Ignatian  Epistles  (about  110),  and  then 
more  fully  developed  in  Irenaeus  (c.  180),  Tertullian  (200),  and 
Cyprian  (250).  The  clergy  and  laity  are  separated,  and  the 
former  are  clothed  with  a  sacerdotal  character  after  the  prece- 
dent of  the  Levitical  priesthood.  The  three  orders  {ordines  ma- 
jores)  of  the  ministry  appear,  namely,  Bishops^  Priests  (Presby- 
ters), and  Deacons,  with  a  number  of  subordinate  officers  called 
the  minor  orders  (Sub-deacons,  Eeaders,  Acolyths,  Exorcists, 
etc.) ;  while  the  Apostles,  Prophets,  and  Evangelists  disappear. 
The  Bishops  rise  above  the  Presbyters  from  a  local  congrega- 
tional to  a  diocesan  position  and  become  in  the  estimation 
of  the  Church  successors  of  the  Apostles  (the  Bishop  of  Rome, 
successor  of  Peter). 

Among  the  Bishops  again  the  occupants  of  the  "  Apostolic 
Sees "  so  called  (Jerusalem,  Antioch,  Alexandria,  Ephesus, 
Eome)  rose  in  the  Nicene  age  to  the  dignity  of  Metropolitans, 
and  five  of  them  (Jerusalem,  Antioch,  Alexandria,  Rome,  Con- 
stantinople or  New  Rome)  to  the  higher  dignity  of  Patriarchs  ; 
while  the  Bishop  of  Old  Rome  claimed  a  still  higher  dignity, 
a  primacy  of  honor,  and  a  supremacy  of  jurisdiction  over  the 
whole  Church  as  the  successor  of  Peter,  and  the  vicar  of  Christ, 
— a  claim,  however,  which  the  Oriental  Church  never  conceded. f 

III.  The  Didache,  as  already  remarked,  stands  between  the 
Apostolic  organization  of  the  first  century  and  the  Episcopal 
organization  of  the  second,  and  fills  the  gap  between  the  two. 
It  mentions  five  officers,  namely  Apostles,  Prophets  and  Teach- 
ers, for  the  church  at  large  ;  and  Bishops  aud  Deacons  for  par- 
ticular congregations. 

*  See  my  Church  History,  i.  497  sq. ,  and  History  of  the  Apostolic 
Church,  p.  537  sqq. 

f  See  on  these  changes,  Church  History,  ii.  121-154. 


APOSTLES   AJSTD   PROPHETS.  67 

In  the  last  respect  it  agrees  with  the  Epistle  of  Clement  of 
Eome.  The  Shepherd  of  Hermas  likewise  belongs  to  this 
transition  period.  He  does  not  yet  mention  three  orders,  but 
Apostles,  Prophets,  Teachers,  Bishops  and  Deacons. 

The  Irvingites  might  find  new  proof  in  the  Dldache  for  their 
church  polity,  which  includes  Apostles,  Prophets,  and  Evan- 
gelists, but  confines  the  number  of  Apostles  to  twelve. 


CHAPTER  XXL 

Apostles  and  Prophets. 

Let  us  now  consider  the  several  gospel  ministers  of  the 
Dldache. 

1.  The  Apostles  spoken  of  in  the  eleventh  chapter,  are  not 
the  Twelve  mentioned  in  the  title,  but  their  associates  and 
successors  in  the  work  of  Christianizing  the  world.  They  are 
travelling  evangelists  or  missionaries  who  preached  the  Gospel 
from  place  to  place  in  obedience  to  the  great  commission  of 
Christ  to  his  disciples.  The  word  is  used  in  a  wider  sense, 
corresponding  to  its  etymology.  The  original  Twelve  were 
chosen  with  special  reference  to  the  twelve  tribes  of  Israel.  It 
was  a  typical  number,  as  was  also  the  number  of  the  seven 
Deacons  in  Jerusalem.  The  spread  of  Christianity  among  the 
Gentiles  required  an  extension  of  the  Apostolate.  First  of  all, 
Paul  is  the  typical  "  Apostle  of  the  Gentiles,"  and  being  di- 
rectly called  by  the  exalted  Saviour,  he  stands  on  a  par  in 
authority  with  the  Twelve.  Next  to  him  such  men  as  Barna- 
bas, James  the  Lord's  Brother,  Epaphras,  Andronicus  and 
Junias,  Timothy,  Titus,  Mark,  Luke,  Silvanus,  Apollos,  are 
or  may  be  called  Apostles  in  a  wider  and  secondary  sense.  "^ 

*  Comp.  Acts  xiv.  4,  14  (where  Barnabas  is  certainly  included  in  aTCodro- 
Aoz);  1  Thess.  ii.  6  (where  Silvanus  and  Timothy  seem  to  be  included  in  the 
plural;  both  being  mentioned  with  Paul  in  the  inscription,  i.  1);  Rom.  xvi. 
7  (where  Andronicus  and  Junias  are  called  s7ti67];.ioi  iv  To2i  d7todr6Xoi<; 
"noted  among  the  Apostles";  see  the  Commentaries);  1  Cor.  xv.  5.  7  (ro?? 
«7ro(JroAoz5,  as  distinct  from  the  ScoSEna,  ver.  5)  ;  2  Cor.  xi.  5  ;  xii.  11.  In 
the  N.  T.  the  terra  d.7t66roXo<i  occurs  79  times  (68  times  in  Luke  and  Paul), 


68  APOSTLES   AND  PEOPHETS. 

Hence  false  "  Apostles  "  are  also  spoken  of,  wlio  counteracted 
the  work  of  tlie  genuine  Apostles  and  sowed  tares  among  tlie 
wheat* 

The  Shepherd  of  Hermas  speaks  of  "  forty  Apostles  and 
Teachers."  f 

The  Lord  himself  had,  during  his  earthly  ministry,  set  in 
motion  such  a  secondary  class  of  Apostles,  in  anticipation  and 
authorization  of  Evangelists  of  future  ages,  by  the  mission  of 
the  Seventy  who  went  out  "  two  and  two  before  his  face  into 
every  city  and  place  whither  he  himself  was  about  to  come."  :j: 
The  instructions  he  gave  to  them,  as  well  as  to  the  Twelve, 
on  a  similar  preparatory  mission,  help  us  very  much  to  under- 
stand the  state  of  things  in  the  post- Apostolic  age. 

The  love  of  Christ  kindled  an  extraordinary  missionary 
enthusiasm ;  and  this  alone  can  explain  the  rapid  sj)read  of 
Christianity  throughout  the  Eoman  empire  by  purely  moral 
means  and  in  the  face  of  formidable  obstacles.  Justin  Martyr 
was  a  travelling  Evangelist  or  peripatetic  Teacher  of  Jews  and 
Gentiles  in  different  places.  Eusebius  has  a  sjjecial  chapter 
on  "Preaching  Evangelists  who  were  yet  living  in  that  age," 
i  e,,  the  age  of  Ignatius  under  the  reign  of  Trajan.  §  He  thus 
describes  them : 

' '  They  performed  the  ofRce  of  Evangelists  to  those  who  had  not  yet  heard 
the  faith,  whiJst,  with  a  noble  ambition  to  proclaim  Christ,  they  also  deliv- 
ered to  them  the  books  of  the  Holy  Gospels.     After  laying  the  foundation 

d7to6vo\r'i  4  times  (thrice  in  Paul  and  once  in  Luke).  See  Bishop  Light- 
foot's  Com.  on  Gal.  pp.  92-101,  where  he  discusses  at  length  the  classical, 
Jewish,  Apostolic,  and  ecclesiastical  uses  of  the  term. 

*2Cor.  xi.  13;  Rev.  ii.  2. 

f  Sim.:  ix.  15.  o'i  Si  jx'  (XTtodroXoi  ntxt  dida'dxaXoi  rov  mjpvyi.iaro'i 
Tov  viov  Tov  ^eov  {quadraginta  apostoli  et  doctores  prcedicationis  filii 
Dei).  Again  in  cap.  IG  and  ix.  25.  The  number  forty  has  reference  to  the 
forty  stones  in  the  building  of  the  tower,  which  is  a  figure  of  the  Church. 
Comp.  Vis.  III.  5:  XzBol  .  .  .  eidiv  oi  dnodzoXoi  ual  knidHoitoi  xai 
didddxaXoi  nai  Siccnovoi. 

X  Luke,  X.  1  sqq. ;  comp.  Matt.  x.  5  sqq. 

§  TtEfti  rwv  Eidari  rJre  diaTCpsTfovrcov  EvayysAidrcST^,  De  Evangelii 
prcedicatonbus  qui  ndJiuc  ca  ato.te  florebnnt,  Hist.  Eccl.  iii.  37.  In  the  pre- 
ceding ch.  86  he  treats  of  Ignatius,  in  ch.  38  of  Clement  of  Rome,  in  ch.  39 
of  Papias  He  means,  therefore,  the  time  from  the  close  of  the  first  and  to 
the  middle  of  the  second  century. 


APOSTLES   AND   PROPHETS.  69 

of  the  faith  in  foreign  parts  as  the  particular  object  of  their  mission,  and 
after  appointing  others  as  shepherds  of  the  flocks,  and  committing  to  these 
the  care  of  those  that  had  been  recently  introduced,  they  went  again  to 
other  regions  and  nations,  with  the  grace  and  cooperation  of  God.  The 
holy  Spirit  also  wrought  many  wonders  as  yet  through  them,  so  that  as  soon 
as  the  gospel  was  heard,  men  voluntarily  in  crowds,  and  eagerly,  embraced 
the  true  faith  with  their  whole  minds.  As  it  is  impossible  for  us  to  give  the 
numbers  of  the  individuals  that  became  Pastors  or  Evangelists  during  the 
first  immediate  succession  from  the  Apostles  in  the  churches  throughout  the 
world,  we  have  only  recorded  those  by  name  in  our  history,  of  whom  we 
have  received  the  traditional  account  as  it  is  delivered  in  the  various  com- 
ments on  the  Apostolic  doctrine  still  extant." 

This  description  is  tlie  best  commentary  on  tlie  "Apostles" 
of  tlie  Didache. 

These  wandering  Evangelists  are  to  be  received  as  the  Lord, 
but  are  only  allowed  to  remain  a  day  or  two  in  the  Christian 
congregations.  This  was  a  measure  of  self -protection  against 
imposition  by  clerical  vagabonds.  .  A  true  Apostle  would  not 
forget  his  duty  to  preach  the  gospel  to  the  unconverted. 
False  Apostles  and  false  Prophets  were  known  already  in  the 
Apostolic  age,  and  predicted  by  Christ.  Paul  was  tormented 
by  Judaizing  missionaries,  who  followed  him  everywhere,  and 
tried  to  undermine  his  authority  and  work  in  Galatia,  Corinth, 
Philippi,  and  elsewhere.  The  Apostle,  according  to  the 
Didache^  is  entitled  to  his  living,  but  if  he  asks  for  money  he 
is  a  false  prophet.  Mercenary  preachers  have  been  a  curse 
from  the  beginning  in  unbroken  succession.  How  easily  the 
simple-hearted  Christians  were  imposed  upon  by  selfish  leaders, 
we  learn  from  Lucian's  "Peregrinus  Proteus."  * 

In  this  connection  the  Didache  directs  that  every  Christian 
"  who  comes  in  the  name  of  the  Lord,"  shall  receive  hospitality 
for  two  or  three  days ;  but  if  he  remains  longer,  he  shall  work, 
and  if  he  refiises,  he  is  a  "Christ-trafficker;"  i.  e.,  one  who 
makes  merchandise  of  his  Christian  profession,  or  uses  the 
name  of  Christ  for  selfish  ends,  like  Simon  Magus,  f 

2.  The  Prophets  are  mentioned  in  close  connection  with 

*  See  Church  History,  vol.  ii.,  93  sqq. 

f  Ch.  XII.  5.  XpidrejiTtopoi  is  a  post-apostolic  word,  but  used  also  by 
Pseudo-Ignatius.  Athanasius,  Chiysostom,  and  Basil.  The  idea  is  the  same 
as  1  Tim.  vi.  5,  "  supposing  that  godliness  is  a  way  of  gain." 


70  APOSTLES   AND   PROPHETS. 

the  Apostles,  but  with  this  difference,  that  they  were  not  sent 
as  missionaries  to  the  heathen,  but  instructors  and  comforters 
of  converts,  and  might  settle  in  a  particular  congregation.  In 
this  case  they  are  to  receive  a  regular  maintenance,  namely,  all 
first  fruits  of  the  products  of  the  wine-press  and  threshing-floor, 
of  oxen  and  sheep,  and  of  every  possession.  They  are  to  be 
supported  like  the  priests  in  the  Jewish  theocracy,  "  according 
to  the  commandment."  *  A  congregation,  however,  may  be 
without  a  Prophet,  though  not  without  Bishops  and  Deacons. 
There  were,  it  seems,  itinerant  Prophets  and  stationary  Proph- 
ets. In  the  absence  of  a  Prophet  the  congregational  offerings 
should  be  given  to  the  poor. 

The  Didache  shows  a  preference  for  the  Prophets :  they  are 
mentioned  fifteen  times  (the  Apostles  only  three  times)  ;  they 
are  called  "chief -priests, "f  and  they  alone  are  allowed  the 
privilege  to  pray  extempore  as  much  as  they  please  in  public 
worship.  But  as  there  are  false  Apostles,  so  there  are  also 
false  Prophets,  and  they  must  be  judged  by  their  fruits. 
Avarice  is  a  sure  sign  of  a  false  Prophet. 

Paul  gives  the  Prophets  the  preference  over  the  Glossolalists, 
because  prophecy  was  for  the  edification  of  the  congregation, 
while  the  glossolalia  was  an  abrupt,  broken,  ejaculatory,  trans- 
cendental utterance  of  prayer  and  praise  for  the  gratification 
of  the  individual,  who  spoke  in  an  ecstatic  condition  of  mind, 
and  required  interpretation  into  the  ordinary  language  of  com- 
mon sense  to  benefit  others.  It  seems  to  have  passed  away 
soon  after  the  Apostolic  age.  X  It  is  not  mentioned  in  the 
Didache. 

A  Prophet  in  the  biblical  sense  is  an  inspired  teacher  and 
exhorter  who  reveals  to  men  the  secrets  of  God's  will  and  word 
and  the  secrets  of  their  own  hearts  for  the  purpose  of  conver- 

*  Ch.  XIII.  5,  7.  Probably  with  reference  to  the  Mosaic  law.  The  tithes 
are  not  yet  mentioned. 

f  Ch.  XIII.  3,  01  apx^EpsTi  v/itc3v,  a  title  given  to  the  heads  of  the  twenty- 
four  courses  of  priests  and  to  the  members  of  the  Sanhedrin.  This  is  the 
first  intimation  of  the  sacerdotal  conception  of  the  Christian  ministry. 

:{:  On  the  glossolalia  and  the  other  charismata  of  the  Apostolic  Age,  see 
History  of  the  Christian  Church  (revised  ed.),  i.,  230-243  and  436  sqq.,  and 
the  commentators  on  Acts,  ii.  and  1  Cor.  sii.  and  xiv. 


APOSTLES   AND  PROPHETS.  71 

sion  and  edification.  As  tlie  word  indicates,  lie  is  a  spokes- 
man or  interpreter  of  God  to  men.*  Tlie  predictive  element 
does  not  necessarily  enter  into  his  office.  Some  of  tlie  great- 
est prophets  among  the  Hebrews  did  not  foretell  future  events, 
or  only  to  a  limited  extent.  In  the  New  Testament  all  Apos- 
tles were  inspired  prophets,  more  especially  John,  the  aj)oca- 
lyptic  seer  of  the  future  conflicts  and  triumphs  of  the  kingdom 
of  Christ.  Agabus  was  a  Prophet  from  Jerusalem,  who  pre- 
dicted at  Antioch  the  famine,  under  Claudius  Caesar,  a.d,  44 
(Acts,  xi,  28),  and  afterwards  (in  58)  at  Ci»sarea  the  captivity 
of  Paul,  when,  like  some  of  the  Hebrew  Prophets,  he  accom- 
panied his  word  with  a  symbolic  action  by  binding  his  own 
hands  and  feet  with  Paul's  girdle  (xxi.  10,  11).  Barnabas, 
Simeon  Niger,  Lucius  of  Cyrene,  Manaen,  and  Saul  are  called 
"Prophets  and  Teachers"  of  the  church  at  Antioch,  and 
through  them  the  Holy  Spirit  aj^pointed  Barnabas  and  Saul 
for  the  missionary  work  among  the  Gentiles  (Acts,  xiii.  1^). 
Nor  was  the  prophetic  gift  confined  to  men.  As  in  the  Old 
Testament  Miriam  and  Deborah  were  prophetesses,  so  the  four 
unmarried  daughters  of  Philip  the  Evangelist,  prophesied 
(xxi.  9).  Paul  recognizes  the  same  gift  in  women  (1  Cor.  xi. 
4),  but  forbids  its  exercise  in  the  public  assembly  (xiv.  34 ; 
1  Tim.  ii.  11,  12).  In  the  Jewish  dispensation  the  Prophets, 
since  the  time  of  Samuel,  constituted  one  of  the  three 
orders  of  the  theocracy,  with  the  sacerdotal  and  royal  order. 
In  the  New  Testament,  there  is  no  trace  of  a  prophetic  order. 
The  gift  was  distributed  and  exercised  chiefly  in  expounding 
the  deeper  sense  of  the  Scriptures  and  rousing  the  conscience 
and  heart  of  the  hearers. 

The  Prophets  of  the  Didache  are  the  successors  of  these  earlier 
Prophets.  The  Shepherd  of  Hernias  is  a  weak  echo  of  Apostolic 
prophecy  and  is  full  of  revelations.  Justin  Martyr  and  Irenaeus 
testify  to  the  continuance  of  the  prophetic  office  in  the  Church. 
The  Peregrinus  of  Lucian's  satirical  romance  is  represented  as. 

*  This  is  the  usual  classical  meaning  of  itpoq)rtrr}<i,  one  who  speaks  for 
another,  especially  for  a  god  ;  hence  an  interpreter.  Thus  Apollo  is  called 
the  prophet  of  Zeus.  In  the  Sept.  it  is  the  translation  of  Nabi.  Aaron  was 
the  prophet  of  Moses  (Ex.  vii.  1). 


72  APOSTLES   AND   PROPHETS. 

a  Prophet  and  a  sort  of  Bisliop,  but  was  an  impostor.  Celsus 
mentions  Prophets  in  Phoenicia  and  Palestine.  Gradually  the 
prophetic  office  disappeared  before  the  episcopal,  which  would 
not  tolerate  a  rival,  and  was  better  suited  for  the  ordinary  gov- 
ernment of  the  Church.  Montanism  revived  prophecy  in  an 
eccentric  and  fanatical  shape  with  predictions  of  the  approach- 
ing Millennium ;  but  the  Millennium  did  not  apj^ear,  and  the 
new  prophecy  was  condemned  and  defeated  by  the  episcopal 
hierarchy.  In  our  days  Irvingism  made  a  similar  attempt 
and  met  a  similar  fate.  Prophecy,  like  all  the  other  super- 
natural gifts  of  the  Apostolic  age,  was  necessary  for  the  intro- 
duction, but  not  for  the  perpetuation,  of  Christianity.  Yet  in 
a  wider  sense  there  are  prophets  or  enlightened  teachers  speak 
ing  with  authority  and  power  in  almost  every  age  of  tlie 
Christian  Church. 

There  is  no  trace  of  a  Montanistic  leaning  in  the  Didache, 
as  Hilgenfeld  assumes.  The  chief  doctrines  of  Montanism, 
concerning  the  Paraclet,  the  Millennium,  the  severe  fasts,  the 
female  prophecy,  the  general  priesthood  of  the  laity,  the  oppo- 
sition to  the  Catholic  clergy,  are  nowhere  alluded  to.  The 
book  evidently  ante-dates  Montanism. 

8.  The  term  Teachers  [SidaaxaXoi)  seems  to  be  used  in  a 
general  way,  and  may  apply  alike  to  the  Apostles  and  the 
Prophets,  and  also  to  the  Bishops.*  For  teaching  was  one  of 
the  chief  functions  of  their  office.  The  church  of  Smyrna 
calls  her  Bishop  Polycarp  "an  Apostolic  and  Prophetic 
Teacher."  f  But  there  were  also  many  uninspired  teachers 
without    the    prophetic    gift,    like    Justin    Martyr,    Tatian, 

*In  Ch.  XIII.  1,  3,  Ttpocpi'fTTii  «/l77SzKo5  and  Sxdd6HaXo<;  dXT^Bivoi 
seem  to  be  identical.  In  Acts,  siii.  1,  Barnabas,  Saul,  and  others  are  called 
"Prophets  and  Teachers."  Paul  requires  of  the  Bishop — i.e.,  of  the  local 
Presbyter — that  he  be  apt  to  teach  {SidaHtiHoi),  1  Tim.  iii.  2.  In  1  Cor. 
xii.  28  he  puts  the  Teachers  after  the  Prophets,  in  Eph.  iv.  11  after  the 
Evangelists  and  in  connection  with  the  Shepherds  (roi3;  ds  Ttoi/isva?  uai 
8ida6HdXovi).  Hennas  (Sim.  ix.  15)  connects  "Apostles  and  Teachers." 
Zahn,  I.  c,  p.  300,  understands  by  the  Teachers  of  the  Didache,  members 
of  the  congregation. 

\  Mnrtyi'.  Polyc.  xvi.  (ed.  Funk  i.  301):  diddduaXoi  dnodroXiKoi  Jial 
7tpoq)7/riH6?,  and  at  the  same  time  iTtidHOTtoi  r^S  iv  ^jitvpvi;^  MaSoXiH^i 
EHHXy/diai. 


BISHOPS   AND   DEACONS.  73 

PantjBnus,  and  the  teachers  of  the  catechetical  school  at 
Alexandria,  and  other  institutions  of  religious  and  theological 
instruction  and  preparation  for  church  work. 


CHAPTER  XXIL 

Bishops  and  Deacons. 

The  local  churches  or  individual  congregations  are  ruled  by 
Bishops  and  Deacons  elected  or  appointed  by  the  people.* 
They  derive  their  authority  not  directly  from  the  Holy  Spirit, 
as  the  Apostles  and  Prophets,  but  through  the  medium  of  the 
Church.  They  are  to  be  worthy  of  the  Lord,  meek  and  un- 
selfish, truthful  and  of  good  report,  and  to  be  honored  like  the 
Prophets  and  Teachers  (XV.  1,  2). 

This  is  all  we  learn  of  the  two  classes  of  congregational 
officers.  They  are  evidently  the  same  with  those  mentioned  in 
the  Acts  and  the  Pauline  Epistles.  The  Bishops  are  the 
regular  teachers  and  rulers  who  have  the  spiritual  care  of  the 
flock ;  the  Deacons  are  the  helpers  who  attend  to  the  tempo- 
ralities of  the  Church,  especially  the  care  of  the  poor  and  the 
sick.  Afterwards  the  Deaconate  became  a  stepping-stone  to 
the  Presbyterate.  Deaconesses  are  not  mentioned  in  the 
Didache^  but  undoubtedly  existed  from  Apostolic  times,  at 
least  in  Greek  churches  (comp.  Rom.  xvi.  1),  for  the  care  of 
the  poor  and  sick  and  the  exercise  of  hospitality  and  various 
offices  of  love  among  the  female  portion  of  the  congregation. 
They  were  required  by  the  strict  separation  of  the  sexes.  The 
office  continued  in  the  Grreek  Church  down  to  the  twelfth 
century. 

The  Bishops  of  the  Didaclie  are  identical  with  the  Presby- 

*  Ch.  XV.  1:  xEipovovr}6arE  ovv  savrcni  ETtidHonovi  xal  dianovov?. 
Comp.  Acts,  xiv.  S-];  2  Cor.  viii.  19.  The  A.  V.  renders  the  word  in  Acts 
wrongly  by  "ordain,"  which  is  a  later  ecclesiastical  sense.  The  R.  V. 
corrects  it:  "  When  they  had  appointed  for  them  elders  in  every  church." 
The  election  of  Bishops  by  the  people  continued  to  be  the  practice  till  the 
time  of  Cyprian,  Ambrose,  and  Augustin,  who  were  all  so  elected ;  but  ordina- 
tion was  performed  by  other  Bishops. 


74  BISHOPS    AND    DEACONS. 

ters;  lience  the  latter  are  not  mentioned  at  all.  TMs  is  a 
strong  indication  of  its  antiquity.  It  agrees  with  the  usage  in 
the  New  Testament,  and  differs  from  the  usage  of  the  second 
century,  when  Bishops,  Priests  and  Deacons  were  distinguished 
as  three  separate  orders.* 

Bishops  and  Presbyters  in  the  Acts  and  Epistles  are  not 
two  distinct  ranks  or  orders,  but  one  and  the  same  class  of 
congregational  officers,  "Bishop  "  (eTrzc^oTro?),  i.e.,  Overseer, 
Superintendent,  was  the  title  of  municipal  and  financial  offi- 
cers in  Greece  and  Egypt,  and  occurs  in  the  Septuagint  for 
several  Hebrew  words  meaning  "  inspector,"  "  taskmaster," 
"captain."  The  term  "Presbyter"  {Trpeff/SvTspo;),  or 'Elder, 
was  used  of  the  rulers  of  the  Synagogue  and  corresponds  to  the 
Hebrew  seJcen.  It  was  originally  a  name  of  age  and  dignity 
(like  "Senator,"  "Alderman").  Both  titles  were  transferred 
to  the  rulers  and  teachers  of  the  Apostolic  churches,  and  used 
interchangeably.  Hence  the  Ephesian  "  Presbyters  "  in  Acts, 
XX.  17,  are  called  "Bishops"  in  ver.  28;  hence  Bishops  and 
Deacons  alone  are  mentioned  in  the  Epistle  to  the  Philippians 
(ch.  i.  1)  and  in  the  Pastoral  Epistles.  There  were  always 
several  Presbyter-Bishops  in  one  congregation  (even  the  small- 
est), and  constituted  a  college  or  board  called  "  Presbytery," 
for  the  government  of  the  Church,  probably  with  a  presiding 
officer  elected  by  his  colleagues  and  corresponding  to  the  chief 
ruler  of  the  Synagogue. 

This  same  identity  we  find  in  the  Didaclie^  and  also  in  the 
Epistle  of  Clement  of  Rome,  which  was  written  before  the 
close  of  the  first  century.     Clement  mentions  "  Bishops  and 

*  So  cilso Bishop  Lightfoot  (on  the  Bid.  in  "The  Expositor,"  Jan.  1885,  p. 
7):  "  When  our  author  wrote,  Bishop  still  remained  a  synonym  for  *  Presby- 
ter,' and  the  Episcopal  ofBce,  properly  so  called,  had  not  been  constituted  in 
the  district  in  which  he  lived."  This  is,  no  doubt,  the  natural  view  sustained 
by  the  Pauline  Epistles  and  by  the  Epistle  of  the  Roman  Clement.  I  cannot 
agree  with  Dr.  Harnack  (p.  143  sqq.)  who  labors  to  prove  that  the  Bishops 
were  originally  identical  with  the  Deacons,  and  that  their  office  was  purely 
administrative.  He  had  previously  advocated  this  theory  in  Die  Oesellschafts- 
verfassung  der  Cliristlichen  Kirchen  im  AUerthum ;  Giessen,  1883,  p.  229  sqq. 
(A  translation,  with  additions,  of  Dr.  Hatch's  Bampton  Lectures  on  The 
Organization  of  the  Early  Christian  Churches,  1881). 


THE   END   OF   THE   WORLD,  75 

Deacons''  as  congregational  oflficers,  enjoins  obedience  to 
"  Presbyters "  without  mentioning  "  Bishops,"  and  calls  the 
office  of  the    Corinthian  "  Presbyters  "  episcopal  supervision 

{STlKjUOTll)^.  * 

But  these  are  the  last  instances  of  the  New  Testament  use 
of  the  term  "  Bishop."  In  the  Ignatian  Epistles  he  is  already 
clearly  distinguished  from  the  Presbyters,  as  representing  a 
higher  order,  though  not  yet  a  diocesan,  but  simply  as  the 
head  of  a  single  church  and  of  its  board  of  Presbyters  and 
Deacons.  By  and  by  as  the  Apostles,  Prophets,  and  Evangelists 
disappeared,  the  Bishops  absorbed  all  the  higher  offices  and 
functions,  and  became  in  the  estimation  of  the  Church  the  suc- 
cessors of  the  Apostles ;  while  the  Presbyters  became  Priests, 
and  the  Deacons  Levites  in  the  new  Christian  Catholic  hie- 
rarchy. 


CHAPTER  XXIII. 

The  End  of  the   World. 

The  Didache  aptly  closes  with  an  exhortation  to  watchful- 
ness and  readiness  for  the  coming  of  the  Lord,  as  the  goal  of 
the  Christian's  hope.  The  sixteenth  chapter  is  an  echo  of  the 
eschatological  discourses  in  the  Synoptical  Gospels,  especially 
the  twenty -fourth  chapter  of  Matthew,  with  the  exception  of 
those  features  which  especially  refer  to  the  destruction  of  Jeru- 
salem and  the  Temple.  The  eucharistic  prayers  allude  like- 
wise to  the  end,  when  God  will  gather  his  Church  from  the 
four  winds  into  his  kingdom  (ix.  4  and  x.  5). 

Christ  prophetically  described  the  downfall  of  the  Jewish 
theocracy  and  the  judgment  of  the  world  as  analogous,  though 
not  synchronous  events.  The  divine  mind  sees  the  end  from 
the  beginning.  The  prophet  beholds  the  future  as  a  pano- 
ramic vision  in  which  distant  scenes  are  brought  into  close 

*  Ep.  ad  Cor.  chs.  42,  44  and  57.  Coinp.  Rothe's  Anfdnge  der  Christl. 
KircTie;  Bishop  Lightfoot's  S.  Clement  of  Rome,  and  his  essay  on  The 
Christian  Ministry  (Excursus  to  his  Com.  on  Philippians) ;  and  the  author's 
Church  History,  ii. .  139  sq. 


76  THE   END   OF   THE   WORLD. 

proximity.  History  is  an  ever- expanding  fulfilment  of 
prophecy.  The  downfall  of  Jerusalem  is  itself  a  type  of  the 
end  of  the  world.  The  discij)les  asked  about  both,  and  Christ 
answered  accordingly. 

The  Synoptical  Gospels  were  written  before  a.d.  70,  and 
hence  contain  no  hint  at  the  fulfilment,  which  could  hardly 
have  been  avoided  had  they  been  written  later.*  The  Epistles 
often  allude  to  the  parousia  of  the  Lord  as  being  near  at  hand, 
and  hold  it  up  as  a  stimulus  to  watchfulness,  but  wisely 
abstain  from  chronological  predictions,  since  the  Lord  had 
expressly  declared  his  own  ignorance  of  the  day  and  hour 
(Matt.  xxiv.  37 ;  Mark,  xiii.  32),  His  ignorance  was  a  volun- 
tary self-limitation  of  his  knowledge  in  the  state  of  humilia- 
tion, or,  as  Lange  calls  it,  "a  holy  unwillingness  to  know  and 
to  reflect  prematurely  upon  the  point  of  time  of  the  parousia, 
thereby  setting  an  example  to  the  Church."  It  is  an  earnest 
warning  against  idle  chronological  curiosity.  ''  It  is  not  for 
you  to  know  times  or  seasons  which  the  Father  hath  set  within 
his  own  authority  "  (Acts,  i.  7).  We  cannot  and  ought  not 
to  know  more  on  this  subject  than  Christ  himself  knew  or  was 
willing  to  know  when  on  earth,  and  what  he  refused  to  reveal 
even  after  his  resurrection.  All  mathematical  calculations  and 
predictions  concerning  the  Millennium  and  the  end  of  the 
world,  are  a  mere  waste  of  learning  and  ingenuity,  have  failed 
and  must  fail.  It  is  better  for  us  be  ignorant  of  the  time  of 
our  own  end  that  we  may  keep  ourselves  all  the  more  in  readi- 
ness to  meet  our  Judge  whenever  he  may  call  us  to  an  ac- 
count, f 

The  author  of  the  Didache  does  not  exceed  these  limits  of 
Christian  wisdom.  He  begins  with  the  exhortation  to  watch 
and  pray  because  we  do  not  know  the  hour  in  which  the  Lord 
cometh  (comp.  Matt.  xxv.  13).  But  he  points  out  the  premoni- 
tory symptoms,  namely,  the  rise  of  false  prophets  and  destroy- 

*  Comp.  John,  ii.  22:  "  When  therefore  he  was  raised  from  the  dead,  his 
disciples  remembered  that  he  said  this,"  etc.     Luke,  xxiv.  6. 

t  Comp.  Matt.  xxiv.  33,  36,  43,  44  ;  Acts,  i.  7;  Rom.  xiii.  11,  12;  1  Cor. 
XV.  51  ;  Phil.  iv.  5  ;  1  Thess.  v.  1,  2  ;  James,  v.  8  ;  1  John,  ii.  18  ;  1  Pet. 
iv.  7;  2  Pet.  iii.  10  ;  Heb.  x.  25  ;  Rev.  i.  3;  iii.  3;  xvi.  15. 


THE    END    OF   THE   WOELD.  77 

ers,  tlie  decay  of  love,  tlie  increase  of  lawlessness,  persecution, 
and  the  appearance  of  the  World-Deceiver  *  (or  Anti-Christ), 
who  will  pretend  to  be  the  Son  of  God  (Christ's  antipode)  and 
do  signs  and  wonders  and  unheard-of  iniquities.  The  race  of 
men  will  be  tried  as  by  fire,  but  those  who  endure  in  their 
faith  to  the  end  shall  be  saved.  Then  the  heavens  will  be 
opened  (comp.  Matt.  xxiv.  30,  31),  the  trumpet  will  sound 
(comp.  1  Cor.  xv.  52 ;  1  Thess.  iv.  16,  17),  the  dead  will  rise, 
and  the  world  will  see  the  Lord  coming  upon  the  clouds  of 
heaven  with  all  his  saints  (comp.  Zech.  xiv.  8 ;  Matt.  xvi.  27 ; 
xxiv.  31 ;  xxvi.  64:).  These  events  are,  apparently,  represented 
as  simultaneous,  "in  a  moment,  in  the  twinkling  of  an  eye " 
(1  Cor.  XV.  52). 

The  resurrection  here  spoken  of  is  i^estricted  to  the  saints 
(xiv.  7).  This  may  be  understood  in  a  chiliastic  sense  of  the 
first  resurrection  (//  avaffraffi?  ?j  TrpaoT?^,  Eev.  xx.  5) ;  but  the 
author  of  the  Didache  says  nothing  about  a  Millennium,  and  of  a 
general  resurrection  after  it.  We  have,  therefore,  no  right  to 
commit  him  either  to  the  chiliastic  or  to  the  antichiliastic 
school,  but  the  greater  probability  is  that  he  was  a  Chiliast,  like 
Barnabas,  Papias,  Justin  Martyr,  Irenseus,  Tertullian,  and  the 
majority  of  ante-Nicene  fathers  before  the  great  revolation  un- 
der Constantine,  when  the  Church  from  the  condition  of  a  per- 
secuted sect  was  raised  to  power  and  dominion  in  this  world, 
and  the  opinion  came  to  prevail  (through  the  influence  chiefly 
of  St.  Augustin)  that  the  Millennium  was  already  established.f 

*  KoduonXdvoi  (xvi.  4),  a  very  significant  word,  iised  here  for  the  first 
time,  and  retained  by  the  author  of  the  Apost.  Const,  viii.  33,  with  the 
addition  6  rrji  aXf^Ssiai  ex^po?,  6  rov  ipsvSovi  Trpodrdrrji.  It  was 
probably  suggested  by  2  John,  ver.  7  ;  noXXoi  nXdvoi  (deceivers,  impostors) 
e^T/XSov  £/S  Toy  Hodjiiov,  Matt,  xxvii.  63  :-  exelvoi  6  nXdvoi,  and  Rev. 
XX.  3  :  'iva  t-irj  TtXavr]6xi  err  rd  sSrr/,  and  ver.  10  :  o  SidftoXoi  6  nXavaiv 
aurou'?.  Comp.  also  Josephus,  De  B.  J.  ii.  13,  4  :  TtXdvoi  dvSpooTtot  xai 
aTtazsi^vTSi, 

\  See  Church  History,  ii.  614  sqq.  The  indefiniteness  of  the  Didache  on 
this  subject,  as  compared  with  the  explicit  chiliastic  theory  of  Barnabas 
(ch.  XV),  is  an  additional  argument  in  favor  of  the  prior  date  of  the  Didache, 
and  I  cannot  conceive  how  Harnack  (p.  287  sq.)  from  a  comparison  of  Bid. 
XVI.  2  with  Barnabas  iv.  9  can  come  to  the  opposite  conclusion.  Dr.  Craven 
(m  the    Teaching  of   the    Twelve   Apostles,  printed  in   "  The  Journal  of 


78  THE   DIDACHE   AND   THE   SCRIPTURES. 

CHAPTER  XXIY. 

Tlie  Didache  and  the  Scriptures.'^ 

The  Didache  will  hereafter  occupy  an  important  position  in 
the  history  of  the  New  Testament  Canon. 

The  Apostles  quote  the  Old  Testament  usually  according  to 
the  Greek  version  of  the  Septuagint,  as  they  wrote  in  Greek 
and  for  Greek  readers.  But  they  quote  very  freely,  in  the 
fulness  of  the  spirit  of  revelation,  now  from  memory,  now 
correcting  the  Septuagint  from  the  Hebrew  original,  now 
adapting  the  text  to  the  argument.  They  never  quote  from 
the  Apocrypha,  unless  the  allusion  to  the  Book  of  Enoch  in 
Jude,  ver.  14,  be  considered  an  exception. 

The  Apostolic  Fathers,  who  wrote  between  A.D.  90  and  150, 
deal  as  freely  but  far  less  wisely  ^vith  the  Old  Testament,  and 
use  also  indiscriminately  the  Apocrypha  for  homiletical.and 
practical  purposes.  As  to  the  New  Testament,  they  still  move 
in  the  element  of  living  tradition  and  abound  in  reminiscences 
of  Apostolic  teaching.  These  reminiscences  agree  with  the 
facts  and  doctrines,  but  very  seldom  with  the  precise  words  of 
the  Gospels  and  Epistles.  They  give  no  quotations  by  name, 
except  in  a  few  cases.  Barnabas  quotes  two  passages  from 
Matthew,  without  naming  him.f     Clement  of  Rome  refers  to 

Christian  Philosophy,"  N.  Y.,  1884,  p.  78  sqq.)  claims  the  Lidache  for  the 
pre-millennian  theory.  "If  the  writer,"  he  says,  "believed  in  an  earthly 
period  of  righteousness  and  blessedness,  a  3Iillennmm,  it  must  have  been 
one  which  he  regarded  as  subsequent  to  the  Advent.  On  this  point,  there 
cannot  be  a  rational  doubt.  Pre-millenarianism  may  not  be  affirmed  in  the 
document,  but  most  certainly  Post-millenarianism  is  impliedly  denied." 
Dr  Hitchcock  (p.  62)  leaves  the  matter  doubtful,  and  says:  "  The  peculiar 
chiliasm  of  Barnabas,  so  unlike  that  of  Papias,  is  best  explained  by  suppos- 
ing it  to  have  come  in  between  the  Teaching  and  Papias. " 

*  See  the  table  of  Scripture  quotations  in  Bryennios,  p.  57;  the  full  dis- 
cussion of  Harnack,  pp.  65-88 ;  De  Romestin,  pp.  10-17,  and  the  third  Ex- 
cursus of  Spence,  pp.  101-107.  Zahn  (p.  319)  promises  to  discuss  this  subject 
in  the  First  Part  of  his  projected  History  of  the  Canon. 

f  In  chap  iv.  from  Matt.  xxii.  14  (with  the  solemn  quotation  formula 
ojS  yeypanToci),  and  chap.  v.  from  Matt.  ix.  13.     Barnabas  furnishes  also 


THE   DIDACHE   AND   THE   SCRIPTURES.  79 

Paul's  (first)  Epistle  to  tlie  Corintliians  and  sliows  familiarity 
wiili  Paul,  James,  and  especially  with,  the  Epistle  to  the  He- 
brews, but  gives  only  three  quotations  from  the  New  Testa- 
ment. *  Ignatius  echoes  and  exaggerates  Pauline  and  Johan- 
nean  ideas  in  his  own  fervent  language.  Polycarp's  short 
Epistle  to  the  Philippians  "  contains,"  as  Westcott  says,f  "far 
more  references  to  the  New  Testament  than  any  other  work 
of  the  first  age  ;  and  still,  with  one  exception, :{:  all  the  phrases 
which  he  borrows  are  inwoven  into  the  texture  of  his  letter 
without  any  sign  of  quotation."  Hermas,  on  the  contrary,  has 
no  quotations  from  the  Old  or  New  Testament,  and  never  men- 
tions the  Apostles  by  name,  although  he  shows  traces  of  a 
knowledge  of  Mark,  James,  and  the  Epistle  to  the  Ephesians. 
Papias  gives  us  valuable  hints  about  the  Grospels  of  Matthew 
and  Mark,  and  faithfully  collected  the  oral  traditions  about 
the  Lord's  Oracles,  in  five  books  (unfortunately  lost),  being 
of  the  opinion,  as  he  says,  that  he  "  could  not  derive  so 
much  benefit  from  books  as  from  the  livino-  and  abiding 
voice."  § 

The  next  writer  of  importance  who  followed  the  Apostolic 
Fathers  and  was  a  younger  contemporary  of  Polycarp  and 
Papias,  is  Justin  Martyr,  who  was  born  towards  the  close  of 
the  first  or  the  beginning  of  the  second  century.  He  q.uotes 
very  often  from  the  Prophets  and  the  Gospels,  but  very  loosely, 
mostly  from  memory  and  without  naming  the  Evangelists ;  he 
never  quotes  from  the  Catholic  Epistles  and  the  Epistles  of 
Paul ;  the  only  book  of  the  New  Testament  which  he  mentions 
expressly,  is  the  Apocalypse  of  John.  ||     With  Irenseus,  who 

parallels  to  passages  in  Paul,  Peter,  and  the  Apocalyi^se,  see  Church  Hist. 
ii.  674  sq.  Comp.  also  Eeuss,  Hitstory  of  the  Canon,  transl.  by  David  Hun- 
ter (1884),  p.  22. 

*  See  Church  History,  ii.  642,  and  Funk,  Pair.  Ap.  i.  566-570. 

f  History  of  the  Canon,  p.  33.  Funk  (i.  573  sq.)  counts  six  quotations  of 
Polycarp  from  the  O.  T.  and  sixty-eight  reminiscences  from  the  New. 

X  Or  rather  two,  namely,  1  John,  iv.  3  and  Matt.  xxvi.  41,  which  are 
quoted  in  eh.  vii.,  but  the  first  not  literally. 

§  Church  Hist.  ii.  694  sq.  It  is  a  plausible  conjecture  that  the  pericope 
of  the  woman  taken  in  adultery,  John,  vii.  53-viii.  11.,  was  preserved  by 
him. 

\  Church  History,  ii.  720. 


80 


THE   DIDACHE  AND  THE   SCEIPTUEES. 


flourished  in  the  second  half  of  the  second  century,  begins 
the  exact  mode  of  quoting  the  New  Testament  Scriptures 
by  name  and  from  written  copies,  tliough  free  and  loose  quota- 
tions from  memory  never  ceased  among  the  fathers,  and  their 
children  and  children's  childreru 

In  view  of  these  facts  we  must  judge  the  relation  of  the 
Didache  to  the  canon.  It  is  essentially  the  same  as  that  of  the 
Apostolic  Fathers,  but  it  has  more  quotations  from  the  Gospel 
of  Matthew  than  any  or  all  of  them, 

1.  From  the  Old  Testament  two  prophetic  passages  are 
quoted  as  Scripture,  as  follows  : 


Mal.  I.  11,  14  (Sept.). 

Ev  7t  a  V  r  I  r  o  tt  cp  ^v- 
/,iiajj.a  TtpoGayEtai  ini  tgS 
ovojxaTi  )xov  [Hebrew  ''^u;'^] 
nai  '^  V  <3  i  a  n  a^  a  p  a  • 
dioTi  j.i€ya  TO  o  v  o  )x  a 
ju.  ov  ir  T  oi  s  i'B  v  a  ff  i , 
Xiysi  Kvpio?  Ttavro- 
nparoop  .  .  .  14.  d  lor  i  fxi- 
y  a  ?  /3  a  ff  iXs  V  ?  e  y  go  e  i- 
fxi,  Xey  SI  K  V  pio  5  nav- 
roHpatoop,  uai  to  o  vo fx a. 
IX  ov  inicpavii'i  iv  r  o  i  S 
i  ^  V  a  0  IV  . 

In  every  place  incense  shall 
be  offered  in  [unto]  my  name, 
and  a  pure  sacrifice ;  for  great 
shall  be  my  name  among  the 
Gentiles^  saith  the  Lord  Al- 
mighty. ...  14.  For  I  am  a 
great  king,  saith  the  Lord  Al- 
mighty, and  my  name  is  illus- 
trious among  the  Gentiles. 


Didache,  XIV.   3. 

AvTi]  yap  iff r IV  ij  p7]^aiffa 
VTto  Kvpiov  •  * 

K  V  7t  a.  V  r  I  r  o  7t  GO  nai 
Xpovcp  Tt  p  Off  qi  a  paiv  jxdi 
B  V  ff  i  a  V  ua  ^  a  p  a  V  '  on 
P  a  ff  iX  a  V  5  jxey  a  ?  ai jxi ^ 
X  a  y  s  I  K  V  p  I  o  ? ,  nai  r  6 
o  V  o  jx  a  fxov  S^avjxaffTov 
iv   T  0  1  5  a 2-  V  a  ff  L. 


For  it  is  that  which  was 
spoken  by  the  Lord,* 

^^  In  every  place  and  time 
offer  me  a  pure  sacrifice  ;  for  I 
am  a  great  king,  saith  the  Lord, 
and  my  name  is  wonderful 
among  the  Gentiles^ 


*  The  Did.  seems  to  refer  "  Lord  "  to  Christ,  as  he  is  called  "  Lord  "  in 
the  same  chapter,  ver.  1. 


THE   DIDACHE   AND   THE    SCRIPTURES.  81 

ZeCH.    XIY.  5.  DiDACHE,  XVI.   7. 

Ov    Ttavroov  6e,     aXX'   S? 
appear] ' 

Koci  ij  ^  s  I  K  V  p  I  o  ?  6  H  ^  El  6  Kv  p  I  o  <;,  h  at 
Sso?  j.tov,  7C  a  I  TT  a  V  T€  5  TT  a  V  r  as  o  i  a  y  loi  p.ax^ 
o  i  a  y  loi    //er'    avrov.     avrov. 

Not,  however,  of  all,  but  as 
•    was  said : 

And  the  Lord^  my  God,  shall         "  The  Lord  shall  come,  and  all 
come,   and  all   the  saints   with     the  saints  with  Him.^^ 
Him. 

The  other  allusions  to  the  Old  Testament  are  too  vague  to 
be  considered  as  quotations.  Two  are  to  canonical  books 
(comp.  III.  8  with  Isa.  Ixvi.  2  ;  and  IV.  13  with  Deut.  xii.  32), 
and  five  to  apocryphal  books,  Tobit  and  Sirach. 

The  first  two  chapters  of  the  Didache  are  largely  based  on 
the  Decalogue  as  interpreted  and  deepened  by  Christ.  The 
direction  concerning  the  first  fruits  is  derived  from  the  Mo- 
saic ordinance  (Deut.  xviii.  4),  but  there  is  no  indication  that 
the  author  considered  the  ceremonial  law  as  binding  upon 
Christians. 

2.  As  to  the  New  Testament,  the  Didaclie  appeals  chiefly, 
we  may  say  exclusively,  to  the  "  Gospel,"  as  the  source  of 
Apostolic  teaching.  The  writer  goes  back  to  the  fountain- 
head,  the  Lord  himself,  as  is  indicated  by  the  larger  title  of  the 
book.  "  Pray  not  as  the  hypocrites,  but  as  the  Lord  in  his  Gospel 
has  commanded."  The  Gospel  is  mentioned  four  or  five  times.* 
Once  it  is  called  "  the  Gospel  of  our  Lord."  The  term  is  used 
in  the  general  sense  of  the  one  Gospel,  as  in  the  N.  T.  without 
specification  of  one  of  the  four  records.  The  plural  "  Gospels  " 
is  never  used  any  more  than  in  the  Gospels  themselves.  The 
word  may  refer  to  the  oral  Gospel,  or  to  any  of  the  written  Gos- 
pels. In  two  passages  a  written  Gospel  seems  to  be  meant 
(VIIL  2 ;  XV.  4.),  and  apparently  that  of  Matthew  who  has 

*Ch.  VIII.  2:    g55  iuilEvdEV  6  Kvpioi  ev  Tea  ETjayyeAia)   avrov. 
IX.  5:   TTspl  TovTov  sl'prjKEv   6  Kvpio?.     XI.    3:    xard  to  Soyuoc  rov 
EvayyEXiov.     XV,  3:  g5?  c^sre  eV  rcj  EvayyeXioi.     XV    4:   caS  f^ere 
Iv  T(p  EvayyEXi'o)  tov  Kvpi'ov  i)u(2v. 
6 


t2  THE   DIDACHE    A^'D   THE   SCRIPTUEES. 

the  words  there  mentioned.     It  is  true  the  Didache  does  not 
name  any  of  the  Evangelists  nor  any  of  the  Apostles.    But  the 
reminiscences  resemble  our  Greek  Matthew  so  closely  that  it  is 
difficult  to  avoid  the  conclusion  that  he  had  it  before  him. 
Let  us  first  compare  the  parallel  passages.  * 


THE    GOSPEL   OF   MATTHEW. 

Ch.  xxii.  37.  Thou  shalt 
love  the  Lord  thy  God.  .  . 
This  is  the  great  and  first  com- 
mandment. .  .  A  second  .  .  . 
thou  shalt  love  thy  neighbor 
as  thyself. 

Ch,  vii.  12.  All  things  there- 
fore whatsoever  ye  would  that 
men  should  do  unto  you,  even 
so  do  ye  also  unto  them. 

Ch.  V.  44,  46.  Love  your 
enemies,  and  pray  for  them 
that  persecute  you.  .  .  .  For  if 
ye  love  them  that  love  you, 
what  reward  have  ye?  .  .  . 
Do  not  even  the  Gentiles  the 
same? 

(Comp.  Luke  vi  27,  28,  32.) 

Ch.  V.  39^1.  Whosoever 
smiteth  thee  on  thy  right 
cheek,  turn  to  him  the  other 
also.  And  if  any  man  would 
go  to  law  with  thee,  and  take 
away  thy  coat,  let  him  have 
thy  cloke  also.  And  whoso- 
ever shall  compel  thee  to  go 


DIDACHE. 


Ch.  L  2.  First,  thou  shalt 
love  God  who  made  thee; 
secondly,  thy  neighbor  as  thy- 
seK. 


Ch.  I.  2.  All  things  whatso- 
ever thou  wouldest  not  should 
be  done  to  thee,  do  thou  also 
not  to  another.  (Comp.  Job, 
iv.  15.) 

Ch.  L  3.  Bless  them  that 
curse  you,  and  pray  for  your 
enemies,  but  fast  for  them 
that  persecute  you.  For  what 
thanks  is  there  if  ye  love  them 
that  love  you  ?  Do  not  even 
the  Gentiles  the  same?  But 
love  ye  them  that  hate  you,  and 
ye  shall  not  have  an  enemy. 

Ch,  L  4.  11  any  one  give  you 
a  blow  on  the  right  cheek,  turn 
to  him  the  other  also,  and  thou 
shalt  be  perfect.  If  any  one 
shall  compel  thee  to  go  with 
him  one  mile,  go  with  him 
twain.  If  any  one  take  away 
thy  cloak,  give  him  thy  coat 


*  I  give  the  English  version.  The  reader  can  easily  compare  the  Greek  in 
the  document  and  the  Greek  Testament.  See  Harnack's  list  in  Greek,  p.  70 
sqq. 


THE   DIDACHE   AND   THE   SCRIPTURES. 


one  mile,  go  with  liim  twain. 
(Comp.  Luke,  vi.  29.) 

Matt.  V.  42.  Give  to  him 
that  asketh  thee. 

[Luke,  vi.  30.  Give  to  every 
one  that  asketh  thee  ;  and  .  .  . 
ask  .  .  .  not  back.] 

Matt.  V.  26.  Verily  I  say 
unto  thee,  thou  shalt  by  no 
means  come  out  thence,  till 
thou  have  paid  the  last  farth- 
ing. 

Ch.  v.  5.  Blessed  are  the 
meek:  for  they  shall  inherit 
the  earth. 

Ch.  xxviii.  19.  Baptizing 
them  into  the  name  of  the 
Father  and  of  the  Son  and  of 
the  Holy  Ghost. 

Ch.  vi.  16.  When  ye  fast, 
be  not,  as  the  hypocrites,  of  a 
sad  countenance  ;  for  they  dis- 
figure their  faces,  that  they 
may  be  seen  of  men  to  fast. 

Ch.  vi.  5.  When  ye  pray, 
ye  shall  not  be  as  the  hypo- 
crites. .  .  . 

Ch.  vi.  9-13.  After  this 
manner  therefore  pray  ye  : 

Our  Father  who  art  in  the 
heavens  (sv  roh  ovpavoi?). 

Hallowed  be  thy  name. 

Thy  Kingdom  come. 

Thy  will  be  done,  as  in  hea- 
ven, so  also  on  the  earth  {eTti 


also.  If  any  one  take  from 
thee  what  is  thine,  ask  it  not 
back,  for  neither  canst  thou. 

Ch.  L  5.  Give  to  every  one 
that  asketh  of  thee ;  and  ask 
not  back  (for  the  Father  wills 
that  from  our  own  blessings  we 
should  give  to  all). 

Ch.  L  5.  Being  in  distress 
he  shall  be  examined  concern- 
ing the  things  that  he  did,  and 
he  shall  not  come  out  thence 
till  he  have  paid  the  last  far- 
thing. 

Ch.  Ill  7.  Be  thou  meek, 
for  the  meek  shall  inherit  the 
earth. 

Ch.  YII.  1.  Baptize  ye  into 
the  name  of  the  Father  and  of 
the  Son  and  of  the  Holy 
Ghost,  in  living  water. 

Ch.  YIII.  1.  Let  not  your 
fasts  be  with  the  hypocrites  ; 
for  they  fast  on  the  second 
and  fifth  days  of  the  week. 

Ch.  VIIL  2.  Neither  pray 
ye  as  the  hypocrites,  but  as 
the  Lord  commanded  in  his 
Gospel,  after  this  manner  pray 
ye: 

Our  Father,  who  art  in  hea- 
ven  [sv  rep  ovpavoo). 

Hallowed  be  thy  name. 

Thy  kingdom  come. 

Thy  will  be  done,  as  in 
heaven,  so  also  on  earth  {enl 
yfji). 


84 


THE   DIDACHE   AND   THE   SCRIPTURES. 


Give  US  this  day  our  daily 
[needful]  bread. 

And  forgive  us  our  debts 
(rd  o^eikrjpiara),  as  we  also 
have  forgiven  {aqj-rfKaj-iev)  our 
debtors. 

And  bring  us  not  into  temp- 
tation, 

But  deliver  us  from  the  evil 
one  [or,  from  evil]. 

[For  thine  is  the  kingdom  (7 
/JaffiXsi'a),  and  the  power,  and 
the  glory,  forever.     Amen.]* 

Ch.  xxiv.  81.  They  [the 
angels]  shall  gather  together 
his  elect  from  the  four  winds, 
from  one  end  of  heaven  to  the 
other. 

Ch.  vii.  6.  Give  not  that 
which  is  holy  unto  dogs. 

Ch.  XXV.  84.  Inherit  the 
kingdom  prepared  for  you 
from  the  foundation  of  the 
world. 

Ch.  xxi.  9,  15.  Hosanna 
to  the  son  of  David. 

Ch.  xii.  31.   Everv  sin  and 


Give  us  to-day  our  daily 
[needful]  bread. 

And  forgive  us  our  debt 
{niv  0(f>£iXr/v)^  as  we  also  for- 
give {acpiaf-iev)  our  debtors. 

And  bring  us  not  into 
temptation. 

But  deliver  us  from  the  evil 
one  [or,  from  evil]. 

For  thine  is  the  j)ower  and 
the  glory,  for  ever.  * 

Pray  thus  thrice  a  day. 

Ch.  X.  5.  Gather  her  [the 
church]  together  from  the  four 
winds. 

Ch.  IX.  4.  Let  thy  church  be 
gathered  together  from  the  ends 
of  the  earth  into  Thy  kingdom. 

Ch.  IX.  5.  The  ^Lord  hath 
said,  "  Give  not  that  which  is 
holy  unto  dogs." 

Ch.  X.  5.  Into  thy  king- 
dom which  thou  didst  prepare 
for  her  [thy  church]. 

Ch.  X.  6.  Hosanna  to  the 
God  of  David. 

Ch.  XI.  7.    For   every   sin 


*  The  Didache  follows  Matthew  almost  literally,  and  dififers  from  Luke 
not  only  in  fulness,  but  also  in  the  details.  Luke  has  to  hcxS^  yiispav 
for  drjuEpov,  and  duapriaZ  for  oqiEiXtmara.  The  doxology  of  the 
textusreceptus  is  omitted  in  the  oldest  MSS.  and  versions,  and  by  the  critical 
editors,  as  also  in  the  English  version.  It  is,  however,  an  appropriate  con- 
clusion, based  on  1  Chr.  xxix.  11.  It  passed  into  the  text  from  liturgical 
and  devotional  use,  of  which  the  Didache  furnishes  here  the  earliest  testi- 
mony. The  omission  of  1)  fJadiAsia  occurs  also  in  Gregory  of  Nyssa,  and 
in  the  Sahidic  or  Upper  Egyptian  version  of  Matthew. 


THE   DIDACHE   AND  THE   SCRIPTUEES. 


85 


blasphemy  sliall  be  forgiven 
unto  men  ;  but  the  blasphemy 
against  the  Spirit  shall  not  be 
forgiven. 

Ch.  X.  10.  For  the  laborer 
is  worthy  of  his  food. 

[Luke,  X.  7.  The  laborer  is 
worthy  of  his  hire.] 

Ch.  V.  23,  24.  If  therefore 
thou  art  offering  thy  gift  at  the 
altar ...  go  thy  way,  first  be 
reconciled  to  thy  brother,  and 
then  come  and  offer  thy  gift. 

Ch.  x-xiv.  42,  44.  Watch 
therefore  :  for  ye  know  not  on 
what  day  your  Lord  cometh 
....  Be  ye  ready :  for  in  an 
hour  that  ye  think  not  the  Son 
of  Man  cometh.  [Luke,  xii.  35.] 

Ch.  xxiv.  10,  11.  And 
[many]  shall  deliver  up  one 
another  and  shall  hate  one 
another.  And  many  false 
prophets  shall  arise  and  shall 
lead  many  astray.  And  be- 
cause lawlessness  shall  be  mul- 
tiplied, the  love  of  the  many 
shall  wax  cold. 

Ch.  xxiv.  10, 13.  And  then 
shall  many  stumble  .  .  .  but  he 
that  endureth  to  the  end,  the 
same  shall  be  saved. 

Ch.  xxiv.  30,  31.  And 
then  shall  appear  the  sign  of 
the  Son  of  Man  in  heaven  .  .  . 
and  they  shall  see  the  Son  of 


shall  be  forgiven,  but  this  sin 
shall  not  be  forgiven. 


Ch.  Xin.  1,  2.  But  every 
true  prophet  ...  is  worthy  of 
his  food.  Likewise  a  true 
teacher  is  himself  worthy,  like 
the  laborer,  of  his  food. 

Ch.  XIY.  2.  Let  no  one  who 
has  a  dispute  with  his  fellow 
come  together  with  you  until 
they  are  reconciled,  that  your 
sacrifice  may  not  be  defiled. 

Ch.  XYI.  1.  Watch  for  your 
life ;  let  not  your  lamps  be 
quenched,  and  let  not  your 
loins  be  loosed,  but  be  ye  ready; 
for  ye  know  not  the  hour  in 
which  our  Lord  cometh. 

Ch.  XYL  3,  4.  For  in  the 
last  days  the  false  prophets  and 
the  corrujDters  shall  be  multi- 
plied, and  the  sheep  shall  be 
turned  into  wolves,  and  love 
shall  be  turned  into  hate ;  for 
when  lawlessness  increaseth, 
they  shall  hate  one  another 
and  persecute  aud  deliver  up. 

Ch.  XYI.  5.  And  many 
shall  stumble  and  perish  ;  but 
they  that  endure  in  their  faith 
shall  be  saved  from  [or,  under] 
the  curse  itself. 

Ch.  XYI.  6-8.  And  then 
shall  appear  the  signs  of  the 
truth :  first,  a  sign  of  an  ex- 
pansion (opening)  in  heaven ; 


86  THE    DID  ACHE   AND   THE   SCRIPTURES. 

Man    coming   on   tlie   clouds  then  a  sign  of  sound  of  a  tram- 

of    heaven    with    power    and  pet ;    and  third,  a  resurrection 

great  glory.      And  he    shall  of  the  dead,  but  not  of  all  .  .  . 

send  forth  his  angels  with  a  Then  shall  the  world  see  the 

great  sound  of  a  trumpet,  and  Lord  coming  upon  the  clouds 

thej  shall  gather  together  his  of  heaven, 
elect  from  the  four  winds  from 
one  end  of  heaven  to  the  other. 

We  have  in  all  four  literal  or  nearly  literal  quotations  from 
Matthew,  and  about  eighteen  general  references  to  Matthew  with 
some  sentences  from  Luke.    How  shall  we  account  for  this  fact  ? 

Harnack  supposes  that  the  Didache  used  the  Gospel  of 
Matthew  enriched  from  that  of  Luke,  and  that  this  mixed 
product  was  probably  the  "  Gospel  according  to  the  Egyp- 
tians." *  But  this  was  of  Gnostic  origin,  and  furnishes  in  the 
remaining  fragments  no  parallel  to  the  Didache,  which  breathes 
a  different  spirit,  f 

Kj-awutzcky,  with  more  plausibility,  in  connection  with  his 
false  hypothesis  of  its  alleged  Ebionism,  conjectures  that  the 
Didache  borrowed  its  quotations  from  the  apocryphal  "  Gospel 
according  to  the  Hebrews.":}:     But,  1)  This  Gospel,  as  far  as 

*  Page  79.  He  says  that  "  many  arguments  might  be  furnished  for  this 
hypothesis,"  but  he  omits  to  state  any. 

f  Lipsius,  in  his  article  on  the  Apocryphal  Gospels,  in  Smith  &  Wace's 
Did.  of  Christian  Biography,  vol.  ii.  (1880),  p.  712,  calls  the  EvayyeXiov 
uar'>  Aiyvytriov?  "a  product  of  that  pantheistic  gnosis  which  we  find 
among  the  Naassenes  of  the  '  Philosophumena '  and  some  other  kindred 
sects."  Hilgenfeld  has  collected  the  few  fragments  in  his  Evnng.  secundum 
Hehroios,  etc.  {Nov.  Test,  extra  can.  rec,  second  ed.  iv.,  43-44),  and  finds  in 
them  (p.  48)  " panthcismum  qiiendam  in  trinitate  et  in  animce  natura  cum 
ascetica  mundi  contempiione  et  matrimonii  damnatione  conjunctum,."  He 
assigns  the  Gospel  of  the  Egyptians,  with  Volkmar,  to  c.  170-180.  It  is  first 
quoted  by  Clement  of  Alex.,  Origen,  and  Hippolytus  {Philosoph.  v.  7). 

■  \  In  his  second  article,  already  noticed,  p.  23  sq.  His  reasons  are,  that 
the  Gospel  of  the  Hebrews  was  also  called  " Emnrjelium  Domini  secundum 
duodccim  Apostulos"  at  the  time  of  Origen  (see  Horn.  i.  in  Luc.  ad  i.  1, 
and  Jerome,  Adv.  Pelag.  iii.  2),  and  that,  like  the  Didache  XV.  3,  it  condemns 
with  unbiblical  sevei-ity  an  offence  against  a  brother  as  one  of  the  greatest 
crimes,  according  to  Jerome,  Ad..Ezck.  sviii.  7  :  "In  Evnvgelio  quod  ju.vta 
Hebrmos  Nazarn>i  legere  consueverunt,  inter  maxima  punitur  crimina,  qui 
fratris  sui  spiritum  contristaverit." 


THE   DIDACHE   AND   THE   SCRIPTURES.  87 

kTio\ni,  is  a  post-canonical,  Ebionitic  adaptation  of  Mattliew 
to  tlie  Aramaic-speaking  Jewisli-Cliristians  in  Palestine,  witli 
various  omissions  and  additions,  and  seems  to  date  from  the 
later  part  of  tlie  second  century,  as  it  is  not  quoted  before 
Clement  of  Alexandria  and  Origen ;  while  the  Didache  belongs 
to  an  earlier  stage  of  theological  development,  and  shows  no 
trace  of  Ebionism.  2)  The  Didache,  while  closely  agreeing 
with  our  Greek  Matthew,  furnishes  not  a  single  parallel  to  the 
more  than  twenty  original  fragments  which  still  remain  of  the 
Gospel  according  to  the  Hebrews.*  This  Gospel  is  the  best 
among  the  Apocryphal  Gospels,  and  owed  its  popularity  to 
the  erroneous  opinion,  propagated  by  the  Ebionites,  that  it 
was  identical  with  the  lost  Hebrew  Matthew ;  but  it  certainly 
must  have  differed  very  considerably  from  our  Greek  Matthew, 
else  Jerome  would  not  have  thought  it  worth  while  to  trans- 
late it  both  into  Greek  and  Latin,  f 

*  These  fragments  are  collected  by  Hilgenfeld,  Novum  Test,  extra  cano- 
nem  receptum,  Fasc.  iv.  1-31  (ed.  ii.  1884),  and  by  Mcholson,  The  Gospel 
according  to  the  Hebrews.  Its  Fragments  translated  and  annotated.  Lon- 
don, 1879.  See  also  Lipsius,  Apocryphal  Gospels,  in  Smith  &  Wace's  Diet, 
of  Christian  Biography,  vol.  ii.  (1880),  p.  709  sqq.  The  text  from  which 
Epiphanius  quotes,  omitted  the  chapters  on  the  genealogy,  birth  and  chili- 
hood  of  Christ  ;  but  the  texts  used  by  Cerinthus  and  Carpocrates  had  the 
genealogy,  though  carefully  excluding  aU  that  relates  to  the  supernatural  con- 
ception. The  Lord's  Baptism  was  also  differently  related.  Lipsius  infers  from 
these  and  other  discrepancies  that  there  were  different  recensions  of  this  Ev- 
ayyiXiov  na'^^  'Efifjaiov?.  He  supposes  that  it  was  nearly  related  to 
Matthew's  Xoyia  rev  Kvpiov,  and  to  a  later  redaction  of  these  A(5;'z'a  made 
use  of  by  Luke,  and  in  the  Ebionite  circles  of  Palestine.  Mangold,-  Drum- 
mond,  E.  A.  Abbott,  and  Ezra  Abbot  agree  that  the  Go?pel  of  the  Hebrews 
was  written  some  time  after  the  canonical  Gospels  and  was  unknown  to  Justin 
Martyr.    See  E.  Abbot,  The  Authorship  of  the  Fourth  Gospel  (1880),  p.  98. 

f  De  vivis  ill.  c.  ii:  "Fmngelium  quod  appellatur  '  Secundum  Hehrceos,' et 
a  me  nuperin  Grcecum  Latinnmque  sermonem  translatum  est,  qtio  et  Origenes 
scepe  xititur,  post  rcsurredionem  Salvatoris  refcrt."  Then  follows  the  stoiy 
of  the  appearance  of  Christ  to  James  who  had  sworn  never  to  eat  bread  or  to 
drink  wine,  after  the  last  passover,  till  he  should  see  the  Lord  risen  from  the 
dead.  In  cap.  iii.  Jerome  relates  that  he  had  seen  (a.  413)  the  Hebrew 
Matthevj  in  the  library  of  Pamphilus  at  Caesarea;  but  this  must  have  been 
cither  only  another  title  of  the  same  book  on  the  supposition  of  its  identity 
with  the  Hebrew  Matthew  (7w  Matt.  xii.  13:  ''quod  vocatur  a  plerisque 
Idatthcei  auUienticum''),  or  a  document  differing  from  the  copy  which. he 


88 


THE   DIDACHE  AND   THE   SCEIPTURES. 


If  the  Didaclie  liad  been  based  upon  an  beretical  Gospel, 
whether  Gnostic  or  Ebionitic,  we  could  not  account  for  its 
use  in  catechetical  instruction  by  Athanasius,  "the  father  of 
orthodoxy." 

There  remains  therefore  only  the  alternative  that  the  author 
of  the  Didaclie  drew  from  our  Greek  Matthew,  or  from  the  lost 
Hebrew  Logia^  which  are  sujDposed  to  have  formed  the  basis  of 
the  former.  But  the  parallel  passages  agree  so  closely,  more 
so  than  similar  quotations  in  the  writings  of  the  Apostolic 
Fathers  and  Justin  Martyr,  that  it  is  almost  certain  that  our 
canonical  Matthew  was  the  chief  written  source  of  the  Didaclie.^ 

The  Gospel  of  Mark,  which  originated  in  Eome,  is  never 
quoted  or  alluded  to.  This  fact  is  rather  unfavorable  to  the 
prevailing  modern  hypothesis  of  the  priority  of  Mark,  as  the 
Urevangelist^  but  it  may  be  accidental,  as  the  author  of  the 
Didaclie  lived  in  the  East. 

The  use  of  the  Gospel  of  Luke  may  be  inferred  from  Did. 
I.  3,  4,  5,  compared  with  Luke  vi.  27-35,  and  from  Did.  XVL 
1,  compared  with  Luke  xii.  35,  where  the  Didaclie  follows 
Luke  rather  than  Matthew. 


Luke  xii.  35. 


Did.  XVI.  1. 


"Edrcodav  vhodv 
ai   odcpi's?  Ttapj 
EZood/iiEvai  xai  oi 

voi,  xai  vfxEls 
oftotoi  ai'Bpao- 
TToz?  TTpodSexo- 
H'ivot<i  rov  Kv- 
ptnv  eavrcDV, 
X.  r.  A. 


Let  your  loins 
be  girded  about, 
and  your  lamps 
burning,  and  be 
yourselves  like 
unto  men  look 
ing  for  their 
Lord. 


Watch  over 
your  life,  let  not 
your  lamps  be 
quenched,  and 
let  not  your 
loins  be  loosed 
[for  ye  know 
not  the  hour  in 
which  our  Lord 
Cometh.] 


rpijyopsiTE      vTthp 

TT/i    ZoOTfi     V^GDV  '      Ol 

^vx^oi.  vu(3v  uif 
(5f3E6^ijrco6ar,  xai 
(xi  odcpuE?  vjiidjv  f.n) 
ExXvEd^oodav,  dXXd 
yivEdSE  ETomoi  •  [07; 
ydp  ol'davE  r?}v  copcxi^ 
Ev  y  6  KvpioZ  yUQdv 
EPXF-Tai.'] 


had  previously  (392)  found  among  the  Nazarenes  at  Berrea,  in  Syria,  and  from 
which  he  made  his  translation.     See  my  Church  History,  i.  622  sqq. 

*  Dr.  Brown  (Hitchcock  and  Brown,  second  ed.  p.  Ixxvi.)  concludes  that 
the  author  of  the  Did.  "either  knew  two  written  Gospels  [Matthew  and 
Luke],  or  that  he  knew  one  of  them  (probably  Matthew)  and  combined  with 
it,  in  bis  citations  from  memory,  phrases  from  the  oral  tradition  which 
must  have  been  fresh  and  strong  in  his  time,  and  that  these  phrases  agree 
with  that  form  of  the  tradition  which  the  other  of  the  two  Evangelists  here 
to  be  considered  (probably  Luke)  crystallized  in  his  Gospel."  Dr.  Farrar 
("The  Expositor,"  Aug.  1884,  p.  84):  "It  is  certain  that  the  writer  knew 


THE   DIDACHE   AND   THE   SCRIPTURES.  89 

Tlie  first  word  and  the  last  clause  are  in  substance  taken 
from  Matt.  xxv.  13  :  ^'- Watch  therefore, /or  ye  knoiv  not  the  day 
nor  the  hour  in  ivhich  the  Son  of  Man  co7neth  {ypijyopeTtE  ovv, 
on  OVK  oi'date  ri]v  yi^ipav  ovdt  rr/v  <^pav  ev  y  o  vio?  rov 
dv^pGJTTov  spx^rai).  But  the  body  of  the  sentence  is  from 
Luke,  who  alone  of  the  Evangelists  uses  the  plural  Ivxroi  and 
6ff(l)ve?.  (Matthew  uses  XcxjuTrdde^  in  the  parable  of  the  Ten 
Virgins,  xxv.  1-8.) 

An  acquaintance  with  the  Grospel  of  Luke  may  also  be  in- 
ferred from  a  knowledge  of  Acts,  which  was  certainly  written 
by  the  same  author.  The  Didache  (IX.  2,  3  ;  X.  3,  4)  calls 
Christ  the  servant  or  child  {7tai<i)  of  Grod,  as  Peter  did  in 
the  early  days  of  the  Church;  Acts,  iii.  13,  26 ;  iv.  27,  30.  A 
striking  resemblance  exists  between  the  following  passages  : 

Acts,  iv.  32.  Did.  IV.  8. 

And  not  one  of  them  said  that  Thou  shalt  share  all  things  with 
aught  of  the  things  which  he  possessed  thy  brothers  and  shalt  not  say  that 
was  his  own  (I'Stov  eivai),  but  they  they  are  thine  own  (t'Sia  si^vai);  for 
had  all  things  common.  if  ye  are  fellow-sharers  in  imperisha- 

ble things,  how  much  more  in  perish- 
able.    (Comp.  Rom.  xv.  37.) 

Whether  the  author  of  the  Didache  had  any  knowledge  of 
the  Gospel  of  John  is  affirmed  by  some,'^  denied  by  others,  f 
He  never  quotes  from  it,  but  there  are  remarkable  resemblances 
between  the  two  which  cannot  be  accidental.  The  resem- 
blance is  strongest  between  the  eucharistic  prayers  and  the 
Sarcerdotal  Prayer  of  our  Lord.  In  both  God  is  addressed  as 
"Holy  Father"  {ndrep  dyis,  Did.  X.  1  and  John,  xvii.  11), 
but  nowhere  else  in  the  New  Testament.  The  thanksgiv- 
ing of  the  Didache  for  "  life  and  knoioledge  and  faith  and  im- 
mortalitij  made  known  to  us  through  Jesus  "  (IX.  2,  3 ;  X.  2)  is 

the  Gospel  of  St.  Matthew;  and  we  have  here  an  important  confirmation  of 
the  views  of  those  who,  following  the  church  tradition,  hold  that  this  was 
the  earliest  of  all  the  Gospels." 

*  Pliimmer  (Master  of  University  College,  Durham)  in  "  The  Churcli- 
man,"  London,  July,  1884,  pp.  274,  275,  Lightfoot,  and  Spence.  Dr.  Harnack 
(p.  79  sqq.)  denies  that  the  author  of  the  Didactic  had  the  written  Gospel  of 
John  before  him,  but  fully  admits  and  points  out  the  striking  connection 
of  the  eucharistic  prayers  (IX.  and  X.)  with  John.  vi.  and  xvii. 

f  John  Wordsworth  (of  Oxford),  Farrar,  Brown,  Krawutzcky  (?),  Lipsius. 


'90  THE   DIDACHE   AND   THE   SCRIPTURES. 

a  response  to  tlie  solemn  declaration:  "This  is  life  eternal  that 
thej  should  know  Thee,  the  only  true  God,"  and  ^''  I  made  Icnown 
{iyvaypwa)  unto  them  Thj  name."  The  prayer  for  the  unity 
of  the  Church,  and  such  phrases  as  ''•'became  one''''  [eyevsTo 
fV),  the  "sawc^i/tec?"  Church  (r/^K  dyia^aiaav,  sc.  ennXrjffiav'), 
"deliver  her  from  all  eviV^  {octco  Ttavro?  Ttovrjpov),  ^^ perfect 
her  m  Thy  Iove^\reXeiw(fai  avrrfv  ev  rrj  ayaTTi]  cot*),  remind 
one  of  similar  petitions  and  words  in  the  Sacerdotal  Prayer 
(John,  xvii.  11  :  i'vcx  cjffiv  ev,  v.  15  :  rrjpriGriZ  avrovi  an 
rov  Ttovr/pov^  17:  ayiaffov  avrovZ,!^  :  iva  wffiv  y.cn 
avToi  1]  y  I  a  0  )x  i  y  o  I,  33  :  iva  axjiv  r  at  sXe  i  oo  jx  s  v  oi 
£  z  5  av). 

In  the  same  eucharistic  prayers  we  cannot  mistake  some 
significant  allusions  to  the  mysterious  discourse  of  our  Lord 
on  the  bread  of  life  after  the  miraculous  feeding,  in  the  sixth 
chapter  of  John.  The  sentence,  "  Thou  gavest  us  spiritual 
food  and  drink  and  eternal  life  through  thy  child  Jesus  "(x.  3), 
is  Johannean  (comp.  vi.  27  :  "  the  meat  abideth  unto  eternal 
life^  which  the  Son  of  Man  shall  give  unto  you,"  32,  33  :  "  the 
true  bread  out  of  heaven  .  .  .  which  giveth  life  unto  the  world ;  " 
58 :  "  he  that  eateth  this  bread  shall  live  for  ever ").  The 
eucharistic  prayers  of  the  Didaclie^  then,  breathe  a  Johannean 
atmosphere  and  -must  have  proceeded  from  a  primitive  circle 
of  disciples  controlled  by  the  spirit  and  teaching  of  St.  John. 

Compare  also  the  following  passages,  in  which  a  correspond- 
ence of  ideas  and  words  is  unmistakable. 

John,  i.  14.  Didache,  X.  2. 

The    Word     dwelt    {sdnr'jvcodEv)  We  give  thanks  to  Thee,  7/oZ?/ i^a- 

amongus.     Cbrap.  xvii.  6:    I    mani-  ^Acr,  for  Thy  holy  j^amf,  which  Thou 

fested  my  name  unto  the  men  ;  v.  11,  hast  caused  to  dwell  {uaz e6h7'jv a)6ai) 

26  ;  Apoc.  vii.  15;  xxi.  3  {dHrjvc^dEi  in  our  hearts. 
yuer'  auToiv). 

John,  xv.  1.  Didache,  IX.  2. 

I  am  the  true  vine  (?)  auneXo^  7  We  give  thanks  to  Thee,  our  Fa- 
dXrjSivr/),  and  my  Father  is  the  t]ier,foYt\i&ho\j%yiue(vnEf3r7j'i  dyi- 
husbandman.  as  dnnEXov)  oi  Thy  servant  David 

which    Thou    hast    made     known 
through  Thy  servant  Jesus. 


THE   DIDACHE   AND  THE   SCRIPTUEES. 


91 


John,  xv.  15. 

All  things  tliat  I  heard  from  my 
Father  I  have  made  knoivn  {kyvoo- 
fii6a)  unto  you.     Comp.  xvii.  26. 

1  John,  n.  5. 

In  him  verily  hath  the  love  of  God 
h^Gn perfected  {//  ay diti]  rov  ^eov 
TSTsA.siGjrai).  The  very  same 
Johannean  phrase  in  iv.  13.  Comp. 
also  ver.  17,  18,  and  John,  xvii.  23, 
quoted  above. 

1  John,  n.  17. 

The  world  passeth  away  (o'  nod  no? 
napdysrai).     Comp.  1  Cor.  vii.  31. 

1  John,  rv.  1. 


DiDACHE,  IX.  2,  3;   X.  2. 

which  Thou  hast  made  known 
(eyvoSpidai)  to  us  through  Thy 
servant  Jesus. 

DiDACHE,  X.  5. 

Remember,  0  Lord,  Thy  Church 
to  deliver  her  from  all  evil  and  to 
perfect  her  in  Thy  love  {rsXEioSdai 
avTTJv  iv  r-g  dydity  dov). 


DiDACHE,   X.  6. 

Let  this  world  pass  away  {TtapaX- 
^iroo  6  Koduoi  ovToi). 

DiDACHE,  XL  11. 


Believe  not  every  spirit,  but  prove         Every  approved  true  {SESoHif.ia- 
{doHi/ndZsre)    the    spirits    whether     djLiEvoi  dXrj^ivoi)  prophet, 
they  are  of  God. 


2  John,  10. 

If  any  one  cometh  unto  you,  and 
bringeth  not  this  teaching  {ravTrjv 
TTJv  dtSaxr/v),  receive  him  not  into 
your  house,  and  give  him  no  greeting. 


DiDACHE,   XL   2. 

But  if  the  teacher  himself  turn  and 
teach  another  teaching  (aAA?;^  di- 
Saxr'jy)  to  destroy  this,  hearken  not 
unto  him. 


The  designation  of  God  as  the  "  Almighty  "  or  "  Sovereign 
Ruler  "  {jiavronparoop)^  in  the  eucharistic  prayer,  X.  2,  is 
probably  borrowed  from  the  Apocalypse  of  John,  in  which  it 
occurs  nine  times  (i.  8  ;  iv.  8 ;  xi.  17 ;  xv.  3  ;  xvi.  7, 14 ;  xix.  6, 
15 ;  xxi.  22) ;  while  elsewhere  in  the  New  Testament  it  occurs 
only  once,  2  Cor.  vi.  18,  and  there  in  a  quotation  from  the 
Septuagint.  The  designation  of  Sunday  as  the  -Lord's  Day 
(XIV.  1.),  points  likewise  to  the  Apocalypse  (i.  10.)  The 
phrase  "  loving  a  lie  "  v.  2,  occurs  Rev.  xxii.  15.  The  words  : 
"  If  any  one  be  holy  "  (X.  6),  have  some  resemblance  to  Rev. 
xxii.  12,  and  the  warning  against  additions  to,  and  detrac- 
tions from,  the  commandments  of  the  Lord  reminds  one  of  the 
similar  warning.  Rev.  xxii.  18,  but  may  have  been  suggested 
by  Deut.  xii.  32.* 

*  These  resemblances  are  remote,  indeed,  and  Dr.  Brown,  p.  Ixxvii.  denies 
that  any  traces  of  the  Apocalypse  are  to  be  found  in  the  Didache.     So  also 


92  THE   DIDACHE   AND   THE   SCRIPTURES. 

We  conclude  then  tliat  tlie  writer  of  the  Didaclie  had  some 
acquaintance  with  our  fourth  Gospel  and  the  other  Johannean 
writings,  or  at  all  events  with  the  Johannean  type  of  teaching. 
In  the  former  case  he  would  furnish  the  earliest,  or  one  of  the 
earliest,  testimonies  to  the  existence  of  that  Gospel. 

The  Didache  shows  acquaintance  with  several  Epistles  of 
Paul  (Romans,  First  Corinthians,  Ephesians,  and  Thessalonians), 
and  although  it  does  not  allude  to  his  distinctive  doctrines  of  sin 
and  grace,  justification  by  faith  and  evangelical  freedom  (as  set 
forth  in  the  Eomans  and  Galatians),  there  is  in  it  no  trace  what- 
ever of  the  animus  of  the  Ebionites  who  hated  the  Apostle  of 
the  Gentiles  as  an  archheretic  and  abhorred  his  writings."'^ 

The  enumeration  of  vices  in  Chs.  II.  and  III.  reminds  one  of 
the  fearful  picture  of  heathen  immorality,  Rom.  i.  28-32.  The 
negative  description  of  love  to  our  neighbor  in  Ch.  II.  2  has 
some  resemblance  to  Rom.  xiii.  9.  The  phrase  "  cleaving  to 
that  which  is  good"  (v.  2,  7io\\GDf.i£voi  aya^^)  occurs  only 
in  Paul  (Rom.  xii.  9,  koXK.(x>}xevoi  r&5  aya'^cS).  The  direc- 
tions about  the  qualifications  of  Bishops  and  Deacons  (xv.  1) 
presuppose  the  Pastoral  Epistles.  The  passage  about  the 
•'world-deceiver"  and  the  reign  of  "lawlessness"  {avo}.iia)  in 
Ch.  XVI.  4,  points  back  to  Paul's  prophecy  of  the  man  of  sin 
and  the  mystery  of  lawlessness  {ro  }xvari)piov  rrjg  avo/Aia£)^ 

Dr.  Farrar  (in  "Expositor"  Aug.  1884,  p.  87).  But  considering  the  famil- 
iarity of  the  Didache  with  the  Johannean  vocabulary,  the  probability  is  in 
favor  of  the  view  advocated  in  the  text. 

*  Harnack  (p.87)  says :  "  PauKnische  Briefe  sind  in  der  ^iSaxy  nicJit  citirt ; 
auch  gieht  es  Tceine  einzige  Stelle,  an  welcher  die  Benutzung  jener  Briefe  evi- 
dent zu  nennen  ware  ;  "  but  he  points  to  several  verbal  coincidences,  as  sidco' 
Xo'^vTov  (VI.  3)  ;  i-iapdv  dBd{X.  6)  ;  i.tv6rj}piov  exjiXf}6ia'i  (XI.  11); 
iftyaZ£(3^oo  uai  qiayivoo  (Xll.  3)  ,•  Ttpucpjjvcxi  nal  diSddxaXoi  {^\\\.\, 
2),  and  the  doctrine  of  the  Antichrist  antl  the  parousia  (XVI.  4-8).  Bishop 
Lightfoot  asserts,  without  going  into  details:  "  V/ith  St.  Paul's  Epistles  the 
writer  shows  an  acquaintance.  Coincidences  with  four  of  these — Romans,  1 
Corinthians,  Ephesians  and  2  Thessalonians — indicate  a  free  use  of  the  Apos- 
tle's writings."  Canon  Spence  positively  asserts  (p.  105)  that  the  author  "  was 
acquainted  with  the  Epistles  to  the  Thessalonians,  the  Romans,  the  Corin- 
thians and  the  Ephesians."  But  I  can  find  no  trace  of  Second  Corinthians. 
Farrar  thinks  that  acquaintance  with  Romans  and  Thessalonians  is  proba- 
ble, but  cannot  be  positively  proven. 


THE   DIDACHE   AND   THE   SCEIPTURES.  93 

wliicli  will  precede  the  advent  of  the  Lord.     We  may  also  point 
to  the  following  passages  which  are  more  or  less  parallel 

Rom.  XV.  27.    If  ye  Gentiles  have  Did.  IV.  5.    If  ye  are  fellow-par- 
been     partakers    of    their     spiritual  takers   in  imperishable   things,  how 
things,  they  owe  it  to  them  also  to  much  more  in  perishable, 
minister  unto  them  in  carnal  things. 
L'omp.  1  Cor.  ix.  11,  14  ;  Gal.  vi.  6. 

1  Thess.  V.  23.  Abstain  from  every  Did.  III.  1.  My  child,  flee  from  all 

form  (or,  appearance)  of  evil.  evil,  and  from  all  that  is  like  unto  it. 

Eph.  vi.  5.  Bondmen,  be  obedient  Did.    IV.  11.    Bondmen,   be  sub- 

unto  them  that  according  to  the  flesh  jeet  to  your  masters  as  to  the  image 

are  your  masters,  with  fear  and  trem-  of  God  {obi  rvnca  Sisov)  in  reverence 

bling,  in  singleness  of  your  heart,  as  (or,  modesty)  and  fear, 
unto  Christ.     (Col.  iii.  22.) 

The  Didachographer  seems  to  have  known  also  the  Epistle 
to  the  Hebrews,  if  we  are  to  infer  as  much  from  a  few  faint 
allusions,  as  the  expression  "  evil  conscience  "  (XIV.  1 ;  comp. 
Heb.  X.  22),  and  the  exhortation  to  attend  public  worship 
(XIV.  1 ;  Heb.  x.  25),  and  to  honor  tiie  ministers  of  Christ 
(XV.  1,  2  ;  Heb.  xiii.  7). 

Of  the  Catholic  Epistles  one  passage  is  reproduced  nearly 
literally  from  the  first  Epistle  of  Peter. 

1  Peter,  n.  11.  Didache,  I.  4. 

napaxaXcS  ....dnex^^^^oci  uTtexov  rcS  v  6  apHtH(2v  xal 

T^v  da pxiHcav  k  iti^v /xi  65  v  doojuariH^v  [probably  an   error  of 

atrivei  drparsvovrai  xard    rrji  the  copyist  for  ^iioC/zzKcar]   km^v- 

■^vxv'^-    (Comp.  Tit.  ii.  12.)  /n  i  (S  v  . 

The  allusions  to  the  Johannean  Epistles  have  already  been 
mentioned.  "With  Jude  the  Didache  has  in  common  the  term 
HvpioTtj?  (IV.  1  of  Jude  8),  which,  however,  occurs  also  twice 
in  Paul  (Eph.  i.  21  ;  Cor.  i.  16),  and  once  2  Pet.  ii.  10. 

It  is  remarkable  that  the  writer  of  the  Didache  furnishes  no 
verbal  parallel  to  the  Epistle  of  James,  although  he  is  evident- 
ly most  in  sympathy  with  the  conservative  spirit  and  Jewish- 
Christian  stand-point  of  the  first  Bishop  of  Jerusalem.  They 
agree  in  emphasizing  works  rather  than  faith,  in  making  use 
of  the  Sapiential  literature  of  the  Hebrews,  in  requiring  public 
confession  of  sin  (IV.  14  and  XIV.  1  ;  comp.  Jas.  v.  16),  and 
in  the  warning  against  double-mindedness  and  doubtfulness  in 
prayer  (IV.  4 ;  comp.  Jas.  i.  5,  8  ;  iv.  8.) 


94  THE   DIDACHE   AND   THE   SCRIPTUKES. 


SCRIPTURE  QUOTATIONS  AND  ALLUSIONS  IN  THE  DIDACHE. 
I.  Quotations  from  the  Old  Testament. 

SCRIPTURE.  *  DIDACHE. 

Zech.  siv.  5.  XVI.  7. 

Mai.  i.  11, 14.  XIV.  3. 


LI. 


II.  Allusions  to  the  Old  Testament. 

Ex.  xviii.  20.      i 

Deut.  xxxi.  29.  \ 

Ex.  XX.  13-17.  1  jj 

Deut.  V.  17-21.  S 

Num.  xviii.  12,  13,  15,  30.  ■) 

Deut.  xviii.  3,  4.  I  "Kill 

Ezek.  xliv.  30.  ( 

Neh.  X.  35-37.  J 

Deut.  xii.  33.  IV.  13. 

Job,  iv.  10.  IV.  6. 

Isa.  Ixvi.  3,  5.  III.  8. 

Jer.  xxi.  8.  I.  1. 

Dan.  iv.  27.  IV.  6. 

III.  Quotations  from,  and  Allusions  to,  the  Old  Testament  Apocrypha. 

Tobit,  iv.  7.  IV.  6-8. 

"      "15.  1.3. 

Ecclus.  (Sirach)  ii.  4.  III.  10. 

"  iv.  5. 

"  31. 

IV.  Quotations  and  Reminiscences  from  the  New  Testament. 

Matt.  V.  5. 

"  "  23,  24. 

"  "  25,  26 

"  "  39-41  (Luke,  vi.  29,  30). 

"  "  44-46  (Luke,  vi.  27). 

"  vi.  5. 

"  "    1,  5. 

"  "    9-13. 

"  "    16. 

"  vii.  6. 

"  "   12. 

"  X.  9,  10  (comp.  Luke,  ix.  1-6;  x.  4-7.) 

"  xii.  31. 

"  xviii.  15,  17. 

"  xxi.  9. 

"  xxii.  37-39. 


IV. 

8. 

IV. 

5. 

[■AMENT. 

III. 

7. 

XIV. 

3. 

I. 

5. 

I. 

4. 

I. 

3. 

VIII. 

3. 

XV. 

4. 

VIII. 

3. 

VIII. 

1. 

IX. 

5. 

I. 

3. 

XIII.  1, 

3. 

XI. 

7. 

XV, 

.3. 

X.6. 

I. 

3. 

THE   STYLE   AND  VOCABULARY  OF  THE   DIDACHE.          95 

SCRIPTURE.  DIDACHE. 

Matt,  sxiv,  10-14.  XVI.  4,  5. 

"      30,  31.  XVI.  6,  8. 

'«        -      31.35.  XVI.  1. 

"        "     42,  44.  X.  5. 

"    •    "     XV.  34.  X.  5. 

«'      xxviii.  19,  20.  VII.  1. 

Luke,  vi.  27-30.  I.  3,  4  5. 

"    xii.  35.  XVI.  1. 

V.  Allusions  and  Parallels  to  the  New  Testament. 

Acts,  iv.  32.  IV.  8. 

Rom.  XV.  27.  IV.  8. 

1  Cor.  XV.  52.  XVI.  6. 

1  Cor.  xvi.  22  (Maranatha).  X.  6. 

Eph.  vi.  5,  9.  IV.  10, 11. 

1  Thess.  iv.  16,  17.  XVI.  4-8. 

"       V.  22.  III.  1. 

2  Thess.  ii.  8-10.  XVI.  4. 
Heb.  X.  22  {6vveiS7]6i<i  itovTfpd),                                         XIV.  1. 

"    X.  25.  XIV.  1. 

"    xiii.  7.  XV.  1,  2. 

1  Pet.  ii.  11.     (Tit.  ii.  12.)  1.  4. 

Rev.  i.  8,  etc.  {navroHpdvGop).  X.  2. 

Rev.  i.  10  {uvpiaHi]).  XIV.  1. 

Rev.  xxii.  15.  V.  3. 


CHAPTEE  XXV. 

The  Style  and  Vocabulary  of  the  Didache.* 

The  Didache  is  written  in  Hellenistic  Greek,  like  tlie  New 
Testament,  f  It  is  the  common  Macedonian  or  Alexandrian 
dialect  witk  a  strong  infusion  of  a  Hebrew  soul  and  a  Cliris- 
tian  spirit.     It  differs  on  tlie  one  band  from  tbe  Septuagint, 

*  This  subject  has  been  specially  investigated  by  American  scholars,  Dr. 
Isaac  H.  Hall,  in  the  "Journal  of  Christian  Philosopliy,"  N.  York,  1884, 
pp.  51-67  ;  Prof.  Lemuel  S.  Potwin,  in  the  "  Bibliotheea  Sacra,"  for  Octo- 
ber, 1884,  pp.  800-817,  and  Dr.  Hitchcock,  in  his  notes  to  the  second  ed. 
1885.  They  give  lists  of  the  peculiar  words  of  the  Didache.  Bryennios, 
Proleg.  §  13,  and  Brown,  pp.  ci.-civ.  describe  the  orthographic  peculiarities 
of  the  Jerusalem  MS.  Brown  gives  also  tables  of  textual  variations  and 
emendations,  pp.  cvi.-cxv. 

f  On  the  idiom  of  the  New  Testament  and  its  evidential  value,  see  the 
first  chapter  (pp.  1-81)  of  my  Companion  to  the  Greek  Testament,  N.  York, 
revised  edition,  1885. 


96  THE   STYLE   AND   VOCABULARY   OF   THE   DIDACHE, 

the  Jewish  Apocrypha  and  the  writings  of  Philo  and  Josephus 
by  the  deeper  Christian  meaning  of  words  and  phrases ;  and, 
on  the  other  hand,  from  the  post- Apostolic  and  patristic  writ- 
ings, first  by  the  absence  of  technical  ecclesiastical,  and  dog- 
matic terms,  *  and  secondly  by  the  presence  of  Hebraisms, 
which  disappeared  in  later  ecclesiastical  writers,  except  in 
Scripture  quotations. 

Such  Hebraisms  are:  "  not  all"  {ov  Tta?,  lo  kol^  the  negative 
belonging  to  nai  and  merely  denying  the  universality)  for 
"  no  one  "  {ovdsii) ;  "  to  accept  the  person  "  {TtpoGoonov  Xaj^i- 
ftaveiv,  nasa  panim)  for  "to  favor,"  "  to  be  partial;"  the 
designation  of  Friday  as  "  Preparation  day "  {napaGnevr])  ; 
"day  and  night"  for  "night  and  day."  There  are  also  traces 
of  Hebrew  parallelism,  both  antithetic  and  synthetic,  e.  g. : 

"  Thou  shalt  not  exalt  thyself, 

Nor  shalt  thou  give  presumption  to  thy  soul. 

Thou  shalt  not  be  joined  to  the  lofty, 

But  with  the  just  and  lowly  shalt  thou  converse  "  (III.  9). 

"  Thou  shalt  not  desire  division, 

But  shalt  make  peace  between  those  at  strife  "  (IV.  3). 

"  Thou  shalt  not  forsake  the  commandments  of  the  Lord, 
But  shalt  keep  what  thou  hast  received  "  (IV.  13). 

"In  church  thou  shalt  confess  thy  transgressions, 

And  shalt  not  come  to  thy  prayer  with  an  evil  conscience  "  (IV.  14) 

"  Let  not  your  lamps  be  quenched, 

And  let  not  your  loins  be  loosed  "  (XVI.  1). 

' '  The  sheep  shall  be  turned  into  wolves. 
And  love  shall  be  turned  into  hate  "  (XVI.  3). 

"  Then  shall  the  race  of  men  come  into  the  fire  of  testing. 
And  many  shall  be  offended  and  perish"  (XVI.  5). 

The  style  is  simple,  natural,  terse,  sententious,  and  popular. 
The  vocabulary  is  redolent  of  the  Sjmoptic  GosjdcI  tradition, 
and  the  words  of  the  Saviour  in  the  sixth  and  seventeenth 
chapters  of  John.     It  is  essentially  the  same  as  that  of  the 

*  Or  by  the  use  of  old  terms  with  a  different  meaning,  c.  g. ,  the  verb 
XEifjoTovslv  has  in  the  Did.  XV.  1,  the  biblical  sense  to  elect,  to  appomi 
(comp.  Acts,  xiv.  33;  2  Cor.  viii.  19),  but  in  the  Apost.  Const,  and  Canons  it 
means  to  ordain. 


THE   STYLE   AND   VOCABULARY   OF   THE   DID  ACHE.  97 

New  Testament ;  504  words  out  of  552  being  identical.  The 
new  words  are  either  derived  from  the  Septnagint,  or  the 
classics,  or  are  modifications  and  compounds  of  apostolic 
words,  and  betray  familiarity  with  apostolic  ideas.* 

Altogether  the  Didachographer,  as  to  the  linguistic  form  of 
his  composition,  shows  himself  a  congenial  contemporary,  or 
direct  successor  of  the  Evangelists  and  Apostles. 

One  of  my  students,  Mr.  Arthur  C.  McGiffert,  f  has  paid  very 
careful  and  minute  attention  to  the  vocabulary  of  the  Didache 
and  has  prepared,  at  my  request,  the  following  summary  and 
tables  which  are  more  complete  and  accurate  than  any  hereto- 
fore published. 

The  Didache  contains  2,190  words.  Its  vocabulary  com- 
prises 552  words.  Of  the  whole  number  504  are  New  Testa- 
ment words,  497  are  classical,  and  479  occur  in  the  LXX.  16 
occur  for  the  first  time  in  the  Didache^  but  are  found  in  later 
writers.  1  occurs  only  in  the  Didache.  14  occur  in  the  New 
Testament  with  a  different  meaning. 

On  comparing  the  parallel  chapters  xviii.-xx.  of  the  Epistle 
of  Barnabas  we  find  that  these  three  cha|}ters  contain  625  words. 
Their  vocabulary  comprises  259  words ;  of  which  239  are  found 
in  the  classics,  238  in  the  LXX.,  237  in  the  New  Testament, 
and  211  in  the  Didache.  Two  words,  npoyXcoaffo?  (XIX.  8),  qf 
hasty  tongue^  and  cpcoTcxyoyo?  (XYIII.  1),  giving  light,  a  light 
bringer,  occur  for  the  first  time  in  Barnabas,  one  of  which,  Ttpo- 
y'X  Gj(}0o?,  is  a  hapax  legomenon,  occurring  only  in  Barnabas. 
None  are  peculiar  to  the  Didache  and  Barnabas.  Three  are 
pccrJiar  to  the  Didache,  Barnabas,  and  the  Apost.  Const. 

diyvGoixGDv  {Didache,  II.  4  ;  Barnabas,  xix.  7  ;  Apost.  Const,  ii. 

6),  douhle-minded. 
6i7t\oKap6ia  [Didache,  V.  1 ;  Barnabas,  xx.  1 ;  Aj)ost.  Const. 

vii.  18),  duplicity. 

*  As  Ho6/iio7tX(xvoi,  ;i'/3Z(jr£'/U7r£po?,  and  the  much  disputed  iHTreradii. 
See  the  notes  in  loc. ,  and  the  Tables  below.  There  is  only  one  absolute 
aita'z,  XEyoi.iEvov,  and  this  is  perhaps  a  writing  error,  7tpodEc,oj.ioXo- 
■yijddfiEvoi  for  TtpoFcni-ioX. 

f  Of  Ashtabula,  Ohio,  a  member  of  the  graduating  class  (1885)  in  the 
Union  Theol.  Seminary. 
7 


98  THE   STYLE   AND   VOCABULARY   OF  THE   DIDACHE. 

7ravBafAapryro<^  {Didacfie^  V.  2  ;    Barnabas,   xx.  2 ;    Apost. 

Const,  vii.  18),  a  universal  sinner. 
One  is  peculiar  to  the  Didache^  Barnabas,  tbe  Apost.  Const 

and  tlie  Apost.  Canons. 
avTa7to66r7]Z{Didac}ie,TV.  7  ;  Barnabas,  xix.  11 ;  Apost. Const. 

vii.  12  ;  Apost.  Canons,  §  13),  a  recompenser. 

Of  tlie  Didache  tlie  vocabulary  comprises  2b\  per  cent,  of  tbe 
whole  number  of  words  ;  of  the  three  chapters  of  the  Epistle  of 
Barnabas,  41 1-  per  cent.  The  discrepancy  is  to  be  accounted  for 
by  the  greater  length  of  the  Bidache,  which  contains  necessarily 
a  larger  percentage  of  common  and  therefore  repeated  words. 

Of  the  Didache^  about  90  per  cent,  of  the  vocabulary  is  clas- 
sical ;  of  Barnabas,  92|^  per  cent.  Of  the  Bidache,  86f  per  cent, 
of  the  vocabulary  belongs  to  the  LXX.  ;  of  Barnabas,  91  yV 
per  cent.  Of  the  Didache,  91^  per  cent,  of  the  vocabulary  is 
New  Testament ;  of  Barnabas,  91|^  per  cent.  The  agreement  of 
the  Didache  and  of  Barnabas  with  reference  to  their  percentage 
of  New  Testament  words  is  remarkable.  The  agreement  with 
reference  to  classical  words  is  almost  as  close.  But  with  refer- 
ence to  LXX.  words  there  is  quite  a  discrepancy,  the  vocabu- 
lary of  Barnabas  being  much  closer  to  that  of  the  LXX.  than 
the  vocabulary  of  the  Didache  is.  This  may  at  least  suggest  an 
argument  against  the  Egyptian  authorship  of  the  Didache. 

We  append  six  lists  : 

I.  Words  which  do  not  occur  in  the  New  Testament.  Total, 
48. 

IL  Words  which  do  not  occur  in  the  New  Testament  but 
are  found  in  the  classics.     Total,  30. 

III.  Words  which  do  not  occur  in  the  New  Testament  but 
are  found  in  the  LXX.    Total,  17. 

IV.  Words  which  occur  for  the  first  time  in  the  Didache 
but  are  found  in  later  writings.     Total,  16. 

V.  Words  which  occur  only  in  the  Didache.     Total,  1. 

VI.  New  Testament  words  not  used  in  the  New  Testament 

sense.     Total,  14.* 

*  The  writer  has  used  Tischendorf's  edition  of  the  LXX. ;  Migne's  edition 
of  the  Apost.  Const. ;  Von  Gebhardt,  Harnack  and  Zahn's  edition  of  the 
Apostolic  Fathers,  and  the  Apost.  Canons  as  given  by  Harnack  in  his  Lehre 
der  zwolf  Apostel,  pp.  225-237. 


WOKDS   NOT   FOUND   IN   THE   NEW   TESTAMENT,  99 


WORDS  NOT  FOUND  IN  THE  NEW  TESTAMENT. 

Total,  48. 

aS^avaro?,  Did.  IV.  8,  imperishable. 

aiffxpoXoyo?,  III.  3,  foul-mouthed. 

a/uqji^oXia,  XIV.  2,  a  controversy . 

av  ran  odor  11^  y  IV.  7,  a  recompenser. 

avBaSsia^  V.  1,  self-ivill. 

yoyyvffo?,  III.  6,  a  murmurer. 

diacpopa,  I.  1,  difference. 

diyXooaaia^W.  4,  douUeness  of  tongue. 

SiyXooffffo?,  II.  4,  double-tongued. 

diyvoof-iGov,  II.  4,  double-minded. 

6i7cXo7iap6io(,  V.  1,  duplicity. 

diipvx^ooy  IV.  4,  ^0  hesitate. 

iuTteraGi';,  XVI.  6,  «  spreading  out,  or  a?^  opening, 

svdeoj,  IV.  8  ;  V.  2,  ^o  Z»e  ui  loant. 

€7raoi66?,  III.  4,  a/^  encha7iter. 

ipi<jrtK6<^,  III.  2,  contentious, 

^r/Xorv7ria,  V.  1,  jealousy. 

B'sp/xos,  VII.  2,  warm. 

S-pdffo?,  III.  9,  over-bold?iess. 

Bpaffvrrj?,  V.  1,  over-bold ness. 

Bv/.iih6?,  III.  2,  passionate. 

tSpoca^  I.  6,  ^0  siveat. 

KaK07]^7]<^,  II.  6,  malicious, 

HoffjioTrXdvo?,  XVI.  4,  ^7;e  world-deceiver. 

KvpiaHj)  Kvpiov,  XIV.  1,  ^7ie  Lord's  day  of  the  Lord, 

fAa^r/i-iariHoi,  III.  4,  aw  astrologer. 

)uaHp6Bv/.io?,  III.  8,  long-suffering. 

fxiffo<;,  XVI.  3,  A«^e. 

fxv7]GiKa7ii:oo,  II.  3,  ^0  J^r  malice. 

oioovoffuoTto?,  III.  4,  aw  omew  watcher. 

Ttaidoqj^opioo,  II.  2,  ^o  corrupt  boys. 

nav^apidpripoi,  V.  2,  a  universal  sinner, 

Trapodio?,  XII.  2,  a  traveller. 

Ttepiua^aipoD,  III.  4,  ^o  wse  purifications. 


100     WORDS  NOT  IN  NEW  TESTAMENT  BUT  IN  THE  CLASSICS. 

TtoBeoj,  IV.  3,  to  desire. 

novEoo,  V.  2,  to  labor. 

Ttovrjpoqjpoov,  III.  6,  evil-minded. 

TtoTov^  X.  3  (twice),  drinTc. 

7ipov7]Grevoo,  VII.  4,  to  fast  beforehand. 

Ttpoae^of^ioXoyeoo,  XIV.  1,  to  confess. 

TrvKvco?,  XVI.  2,  o//e?z. 

(jiria,  XIII.  5,  a  baking  of  bread. 

Gvanaod,  IV.  5,  ^o  draw  in. 

T€Tpa5,  VIII.  1,  the  fourth. 

vip7]X6cp^a\).io'5,  III.  3,  lofty-eyed. 

(pappiausvGo,  II.  2,  ^o  wse  sorcery. 

cpBopev?,  V.  2  ;  XVI.  3,  a  corrupter,  a  destroyer. 

XpiGrifXTtopoi,  XII.  5,  one  who  mahes  gain  out  of  Christ. 


11. 

WORDS   NOT  IN   THE  NEW   TESTAMENT    BUT   IN  THE   CLASSICS. 

Total  30,  of  whicli  16  are  LXX.  words. 

a^avaro<;,  IV.  8,  imperishable. 

In  Homer,  Hesiod,  et  al. ;  in  the  LXX. ;  in  tlie  Apost.  Canons, 
§13  ;  found  neither  in  Barnabas  nor  in  the  Apost.  Const. 
The   New   Testament  has   aqj^aproi,  aqj^apGia,   and 
a^avaffia. 
a).icpifio\ia,  XIV.  2,  a  misunderstanding,  or  a  controversy. 
Occurs  in  classic  Greek  in  a  somewhat  different  sense :    (1) 
The  state  of  mutual  attach  (Hdt.).    (2)  Ambiguity  (Aristotle, 
Sophocles).      In  Plutarch  it  is  used  in  the  sense  of  doubt- 
fulness.    The  Apost.  Const,  vii.  30  (parallel  passage)  omit 
the  word.     The  New  Testament  has  ('pi's,  contention,  and 
pio/xq)?},  complaint,  Col.  iii.  13,  Ttpoi;  riva  e'xy]  }.iof.iq)7']v. 
av^adsia,  V.  1,  self-iviU. 

In  Plato,  Aristotle,  et  al. ;  in  Barnabas  xx.  1 ;  in  the  Apost. 

Const,  vii.  18.  The  New  Testament  has  avBadj^s.     avBd- 

dsia  occurs  in  some  old  editions  of  the  LXX.  in  Isa, 

xxiv.  8,  bat  the  best  editions  omit  it. 

diacpopa  I.  1,  difference. 

In  Hdt.  and  Thuc. ;  in  the  LXX. ;  in  Barnabas,  xviii.  1 ;  in 


WORDS  NOT  IN  NEW  TESTAMENT  BUT  IN  THE  CLASSICS,     101 

the  Apost  Canons,  §4  ;  in  Basil  and  later  Fathers.  The 
Apost.  Const,  vii.  1  (parallel  passage)  have  to  diacpopov. 
The  New  Testament  has  diaqjopos  (adj.),  but  uses  the 
nouns  fiiaaroXt}  and  Sialpeai<;. 

diyXooffffo?,  II.  4,  double-tongued. 

In  Thucjdides  it  is  found  with  the  meaning  speaking  two 
languages ;  hence,  in  Plutarch,  as  substantive,  meaning  in- 
terpreter. In  the  LXX.  it  has  the  meaning  double-tongued^ 
deceitful ;  Prov.  xi.  13,  etc ;  so  in  the  Apost.  Const,  ii.  6 ; 
vii.  4 ;  and  in  the  Apost.  Canons,  §6.  Barnabas,  xix.  7 
(parallel  passage),  has  y\oo06a)dr]'i.  The  New  Testa- 
ment has  di\oyo<i  •.)  1  Tim.  iii.  8. 

evdico,  IV.  8  ;  V.  2,  to  be  in  ivant. 
In  Plato,  Euripides,  et  al ;  in  the  LXX.;  in  the  Apost.  Const, 
vii.  12  ;  and  in  the  Apost.  Canons,  §  13.     The  New  Tes- 
tament has  svdeij?,  Acts,  iv.  34. 

{Traoido?,  III.  4.  an  enchanter. 

In  the  form  srrcpdo?  occurs  in  Plato,  vEsch.,  Euripides,  efal, 
also  in  the  LXX. ;  Ex.  vii.  11,  22,  etc.  'ETraoido?  is 
found  in  the  Apost.  Canons,  §  10.  The  Apost.  Const,  vii. 
6,  have  instead  eTtadaov.  Barnabas  omits  the  word. 
The  New  Testament  has  fxayeia  (Acts,  viii.  11),  fxaysvoo 
(Acts,  viii.  9),  and  fxayo?  (Acts,  xiii.  6,  8). 

epiffTiKo?,  III.  2,  contentious. 

In  Aristotle,  Euripides,  ei  al. ;  in  the  Apost.  Canons,  §  7. 
Barnabas  and  the  Apost.  Const,  (parallel  passages)  omit 
the  word.     The  New  Testament  has  epi^oo  and  epi?. 

^tj'AoTVTria,  V.  1,  jealousy. 

It  is  found  in  ^schines  in  the  bad  sense  jealousy ;  also  in  the 
LXX.;  Num.  v.  15,  etc.;  and  in  the  Apost.  Const,  vii.  18. 
The  New  Testament  has  2,iik6oo  and  8,t'i\o<;  in  both  the 
good  and  bad  senses ;  so  the  LXX.  also.  The  New 
Testament  has  also  8,i]\oorrjz,  a  zealot. 

Bsp/xo?,  VII.  2.  warm. 

In  Homer,  Hdt.,  et  al. ;  in  the  LXX. ;  omitted  in  the  Apost. 
Const.,  parallel  passage.  The  New  Testament  has 
BepfiaivofAai,  Mark,  xiv.  54,  and  S'ep/ut/,  Acts,  xxviii. 
3. 


102     WORDS  NOT  IN  NEW  TESTAMENT  BUT  IN  THE  CLASSICS. 

^paffo?,  III.  9,  over-boldness. 

In  classical  usage  (1)  in  the  good  sense  boldness,  (2)  in  the 
bad  sense  over-boldness.  In  the  LXX.  in  the  good  sense. 
Occurs  in  the  Apost.  Const,  vii.  8.  The  New  Testament 
has  Sdpffo?  in  the  good  sense  courage^  but  it  occurs  only 
once  (Acts,  xxviii.  15). 
^pa0VTr}<;,  V.  1,  over-boldness. 

In  Thucydides,  et  al.,  in  the  bad  sense.    In  the  Apost.  Const, 
vii.  18  ;  and  in  Barnabas,  xx.  1;  in  Theodoret,  Chrysostom 
and  other  Fathers. 
^vij.ik6<;,  III.  2,  passionate. 

In  the  classics  in  both  the  good  and  bad  senses ;  (1)  high- 
spirited  (Aristotle),  {^)  passionate  (Plato,  et  al.).  The  Apost. 
Const,  vii.  7,  and  the  Apost.  Canons,  §  7,  have  instead 
Bv/ioodrfS,  with  the  same  meaning.  The  New  Testament 
has  S'vjiio'^  and  ^vfxoco. 
idpoQD,  I.  6,  to  siveat. 

In  Homer,  Aristotle,  et  al.    The  Apost.  Const,  omit  the  word 
in  the  parallel  passage.  The  New  Testament  has  the  noun 
idpwz,  Luke,  xxii.  44. 
HaHorf^rj<^,  11.  6,  malicious. 

In  Aristotle,  Demosthenes,  et  al.;  in  the  Apost.  Const,  vii.  5  ; 
and  in  the  Apost.  Canons,  §  6.     The  New  Testament  has 
naH07]^£ia    (or    uauorpia   according   to  Westcott   and 
Hort),  malice.,  Eom.  i.  29. 
fxa^7]l.iariH6'^„   HI.  4,  an  astrologer. 

In  Aristotle,  a  mathematician.  In  Plutarch  it  has  the  mean- 
ing astronomical,  and  in  later  times  came  to  mean  an  astrol- 
o^er,  e.  g.,  Sextus  Empiricus  (225  A.  d.),  and  Porphyry 
(263  A.D.).  Occurs  in  the  Apost.  Canons,  §  10.  The 
Apost.  Const,  vii.  6,  have  instead,  p.a'^-t-ifxara  novrfpa. 

fAa^r]}^arim]  occurs  in  Socrates  (380  A.  D.)  with  the  mean- 
ing astrology,  and  so  this  meaning  attaches  to  the  word  in 
the  later  church  councils. 

The  Latin  mathematici  is  used  of  astrologers  in  Tacitus,  Ju- 
venal, and  Tertullian ;  mathematica  of  astrology  in  Sueto- 
nius. The  Latin  word  may,  perhaps,  explain  the  later 
Greek. 


WORDS  NOT  IN  NEW  TESTAMENT  BUT  IN  THE  CLASSICS.     103 

p.iaoz,  XYI.  3,  liate. 

In  Plato,  Euripides,  et  al. ;  in   tlie  LXX.  ;    in  the  Apost. 
Const,  vii.  32 ;     in   Clem.    Alex.,   Chrysostom,    Gregory 
Nyssa,  etc.     The  New  Testament  has  jxwtcso. 
jxvqainanioo,  II.  3,  to  hear  malice,  to  he  revengeful. 

In  Herodotus,  Demosthenes,  et  al.     In  Barnabas,  six.  4 ;  in 
the  Apost.  Const,  vii.  4 ;  in  the  Apost,  Canons,  §  6 ;  in  the 
LXX. ;  in  later  writings. 
oicovoffnoTto?,  III.  4,  an  omen-watcJier. 

In  Euripides;  in  the  Apost.  Const,  vii.  6;  in  the  Apost, 
Canons,  §  10 ;  not  in  the  LXX.,  which  has  oIgovi^gj, 
oicoviff ixa,  oicoviffixoi,  and  oi'aovo?.  The  Greek  versions 
of  Theodotion  (c.  160  a.d.)  and  Symmachus  (c.  200  a.d,) 
have  oiaovoffjiOTTo?  in  Isa.  xlvii.  13. 
Trapcdio?,  XII.  2,  a  traveller. 

Occurs  in  Hyperides  (c.  335  B.  c.)  hut  in  a  different  sense. 
by  or  on  the  way,  of  a  wall  upon  the  street.  In  Plutarch  it 
is  used  of  windows,  looking  upon  the  street.  It  is  found  in 
Basil  and  in  Hesychius  as  an  adjective  in  the  sense  of 
common,  proverbial  with  Xoyo?  and  pf/fia. 

The  classical  word  for  "  traveller  "  is  Trapodirr}'^.  The  LXX. 
have  Ttapodos  in  the  same  sense ;  while  in  the  New  Tes- 
tament Ttdpodo?  means  a  way  (1  Cor.  xvi.  7). 

The  Apost.  Const,  omit  Ttapodio?  in  the  parallel  passage. 

The  Didache  therefore  seems  to  stand  alone  in  its  use  of 
TtapodioG    in  the  sense  of  a  traveller. 
Ttepma'^aipa),  III.  4,  to  purify  or  to  use  purifications. 

In  classical  usage  the  word  has  no  reference  to  religious 
rites.  It  occurs  in  Plato  with  rrjv  ari']\i]v,  and  in  Aris- 
totle with  ra  dinrDa.  In  the  LXX.  it  is  used  of  "making 
a  son  pass  through  the  fire,"  Dent,  xviii.  10,  from  which 
the  sense  of  the  word  in  the  Didache  seems  to  be  derived. 
It  is  also  used  in  Josh.  v.  4,  of  "  circumcision."  Occurs  in 
the  Apost.  Canons,  §  10.  The  Apost.  Const,  vii.  6  have 
Ttspiua^aipcov  rov  viov,  which  illustrates  this  passage 
and  implies  that  the  use  of  Trepnia^aipco  by  itself  with 
the  meaning  which  it  has  in  the  Didache  was  uncommon. 
The  New  Testament  has  Ttepma^appia,  an  outcast  (1  Cor. 


104     WORDS  NOT  IN  NEW  TESTAMENT  BUT  IN  THE  CLASSICS. 

iv.    13)  ;  and  ua^aipoo  with,  the  meanings  (1)  to  prune  a 
tree  (John,  xv.  2),  (2)  to  purify  from  sin  (Heb.  x.  2). 

no^ioo,  IV.  3,  to  desire. 

In  Pindar,  Herodotus,  Plato,  et  al. ;  in  the  LXX.  The  New 
Testament  has  STriTtoSeoj,  and  €7ti^v/.i£cj.  The  Apost. 
Const,  vii.  10,  the  Apost.  Canons,  §  13,  and  Barnabas,  xix. 
12,  read  TtoiT^ffsi?  o'jza'/^Tror,  which  favors  an  emenda- 
tion of  the  text  in  this  place. 

TtovEOD,  V.  2,  to  Icibor. 

Occurs  in  the  classics  in  two  senses,  (1)  to  labor ^  (2)  to  afflict, 
to  distress;  occurs  in  the  LXX.,  in  Barnabas  xx.  2,  and  in 
the  Apost.  Const,  vii.  18.  The  New  Testament  has  Ttovoi, 
meaning  (1)  work  (Col.  iv.  13),  (2)  distress  (Rev.  xvi. 
10). 

Tcorov,  X.  3,  (twice)  drink ;  that  loliich  one  drinks. 

In  Homer,  JEschylus,  Sophocles,  et  al,  in  the  same  sense; 
in  the  LXX.  twice  (Job,  xv.  16  ;  Lev.  xi.  31).  o  Ttoto^, 
occurs  in  Porphyry  of  a  watering  of  horses  (see  Sopho- 
cles' Lexicon).  The  New  Testament  has  Ttoro^  (classical), 
a  drinking  together,  a  drinking  bout  (1  Pet.  iv.  3).  The 
Apost.  Const,  vii.  26  (parallel  passage)  omit  the  word. 

npovr/ffrevoo,  VII.  4,  to  fast  beforehand. 

In  Herodotus  and  Hippocrates.  Apparently  does  not  occur 
in  later  ecclesiastical  Greek.  The  Apost.  Const,  vii.  22 
have  vriffrevoo.  The  New  Testament  has  vriffrsvc^  and 
vriffTEia,  both  of  which  occur  in  the  classics,  in  the  LXX. 
and  in  ecclesiastical  Greek  (Basil,  Chrysostom,  etc.). 

TtVHvc^iy  XVI.  3,  often. 

Occurs  in  Aristophanes.  Homer  has  ttvhivcS?.  The  Apost. 
Const,  vii.  31  omit  the  passage.  The  New  Testament  has 
the  adjective  ttvuvo?,  and  nvnva  and  TtvuvoTspov  as  ad- 
verbs. The  LXX.  have  ttvuvos  and  mmvorspov  but 
not  7rvHV(^?. 

ffvffTtdoj,  IV.  5,  to  dratv  together,  or  to  drato  in. 
In  Aristophanes,  Plato,  et  al.,  with  the  meaning  to  draiu  to- 
gether ;  so  in  Lucian  (c.  160  A.D.)  with  daurv'Kov';.      Oc- 
cursin  Barnabas,  xix.  9,  and  in  the  Apost.  Canons,  §  13, 
but  the  Apost.  Const,  have  instead  ffvariXXoox'. 


WORDS  NOT  IN  THE  NEW  TESTAMENT  BUT  IN  THE  LXX     105 

rstpaij  VIII.  1,  the  fourth,  i.  e.,  the  fourth  day  of  the  lueek. 
In  classical  usage  it  lias  the  meanings,  (1)  for  r^rpamvi  (a) 

the  sum  of  the  first  four  numbers^  (b)  a  quaternion ;  (2)  the 

fourth  day  of  the  month  (Homer,  Hesiod,  etc.),  (3)  a  space 

of  four  days  (Hippocrates). 
The  LXX.  have  the  word  of  the  fourth  day  of  the  month. 

rerpai  is  used  of  the  "fourth  day  of  the  week  "  in  later 

writers  (Clem.  Alex.  ;  Ignatius  Philipp.  §  13  Interpol. ; 

the  Apost.  Const,  v,  14 ;  vii.  23,  etc). 
The  New  Testament  has  riraproz,  rerapraio'^  and  rerpa- 

diovj  but  not  of  "  the  fourth  day  of  the  week." 
q)apfxaKevoo,  .  II  2,  to  use  sorcery. 
In  Hdt.  in  the  same  sense ;  in  the  LXX. ;    in  the  Apost. 

Const,  vii.  3,  and  in  the  Apost.  Canons,  §  6.     The  New 

Testament  has  qjapfxaneia,  sorcery^  (papjxano'i,  a  sorcerer, 
cp'^opsv'i  ?  V.  2  ;  XVI.  3,  a  corrupter,  destroyer. 

This  is  probably  a  post-classical  word,  but  is  read  by  Brunck 

in  Sophocles  Fr.  155  (according  to  Liddell  and  Scott). 

It  occurs  in  Plutarch  and  in  Anthemius  (570  A.  D.),  also 

in  Barnabas,   xx.  2,  and  in  the  Apost.   Const,   vii.   18. 

The  New  Testament  has  (p^^ipc^.,  q>^opa  and  cp^aproi, 

which  are  found  also  in  the  LXX. 

• 

III 

WORDS     NOT    IN    THE     NEW    TESTAMENT    BUT    IN    THE    LXX. 

Total,  17,  of  which  16  are  classical  words. 

a^avaro?,  IV.  8,  imperishahle. 

Wisdom,  i.  15 ;  Sirach,  xvii.  30. 
6iaq)opa,  I.  1,  diffei'ence. 

Wisdom,  vii.  20. 
diyXajffffo?,  II.  4,  double-tongued,  deceitful. 

Prov.  xi.  13 ;  Sirach,  v.  9,  14 ;  vi.  1  ;  xxviii.  13. 
ivdeco,  IV.  8 ;  V.  2,  to  he  in  loant. 

Deut.  viii.  9  ;  xv.  8 ;  Prov.  xxviii.  27. 
STTaoido?,  III.  4,  an  eiichanter. 

Ex.  vii.  11,  22,  etc. ;  Lev.  xix.  31,  etc. 


106     WOEDS  NOT  IN  THE  NEW  TESTAMENT  BUT  IN  THE  LXX. 

S^rfXorvTiia,  V.  1,  jealousy. 

Num.  V.  15,  etc. 
Bep/Ao?^  VII.  2,  loarm. 

Josh.  ix.  18;  Job,  xxxvii.  16,  and  ofteru 
^paGo?,  III.  9,  over-boldness. 

Ezek.  xix.  7 ;  Wisdom,  xii.  17. 
juiaxpoB^vjxo?,  III.  8,  long-suffering. 

Ex.  xxxiv.  6 ;  Psa.   Ixxxv.  15,  and   often.    In   tlie   Apost. 
Const,  vii.  8 ;  in  the  Apost.  Canons,  §  11 ;  in  Chrjsostom, 
etc.     The  New  Testament  has  jxaHpo^vixico,  /xaKpoS-vjuia 
and  juanpo^v /agjs.    /xaxpoBvjxo?  is  not  a  classical  word. 
jjii<jo<i,  XVI.  3,  Jiate. 

2  Sam.  xiii.  15,  and  often. 
fxrfjffncajiSGo,  II.  3,  to  bear  malice,  to  te  revengeful. 

Joel,  iii.  4,  to  repay  evil;  Gen.  1. 15,  to  hate,  and  so  often  with 
the  same  general  meaning. 
Trepnia^aipGo,  III.  4,  to  purify  or  to  use  purifications. 

Dent,  xviii  10,  of  "  making  a  son  pass  through  the  fire." 
Josh.  V.  4,  of  "circumcision." 
TToBeoj,  IV.  3,  to  desire. 

Prov.  vii.  15 ;  Wisdom,  iv.  2,  etc. 
TrovsGo,  V.  2,  to  labor. 

Isa.  xix.  10  ;    1  Kings,  xxii.  8,  and  often ;   but  not  with  the 
meaning  to  labor.      When  used  transitively  it   has  the 
meanings  to  afflict,  to  distress;  when  used  intransitively,  to 
suffer,  to  endure,  etc. 
TTOTor,  X.  3  (twice),  drinJc ;   that  ivMch  one  drinks. 

Job,  XV.  16  ;  Lev.  xi.  34. 
TSTpd?,  VIII.  1,  the  fourth,  i.  e.  the  fourth  day  of  the  weeh. 

Hag.  ii.  1,  10,  18,  etc.,  of  "  the  fourth  day  of  the  month." 
^api^auEvoD,  II.  2,  to  use  sorcery. 
In  the  active  voice  in  2  Mace.  x.  13.  In  the  passive  in  Psa. 
Ixiii.  6  ;  2  Chron.  xxxiii.  6. 


WOEDS    USED   FOR   THE   FIRST   TIME   IN   THE   DIDACHE.    107 


lY. 

WORDS  WHICH   OCCUR  FOR  THE    FIRST  TIME   IN  THE   DIDACHE 
BUT  ARE  FOUND  IN  LATER  WRITINGS. 

Total,  16. 

ai<Jxpo^6yo<;,  III.  3,  foul-mouthed. 

Occurs  in  Pollux  (c.  180  A.D.),  in  tlie  Apost.  Const,  vii.  6, 
and  in  tlie  Apost.  Canons,  §  9.     The  New  Testament  lias 
aiffxpo^-oyia  and  aiffxpot/^?. 
avraTtoSorri?,  IV.  7,  a  recompenser . 

Occurs  in  Barnabas,  xix.  11,  in  the  Apost,  Const,  vii.  12, 
and  in  the  Apost.  Canons,  §  13.     The  New  Testament 
has  avra7rodiSojj,ii,  ayraTToSo/Aa  and  avTaTToSoo'i?. 
yoyyvffo?,  III.  6,  a  murmurer. 

Occurs   in   the  Apost.   Const,  vii.   7 ;    and   in   the  Apost. 
Canons,  §  11 ;  also  in  Theodoret  and  in  Arcadiiis.     The 
New  Testament  has  yoyyvffTt^?  in  the  same  sense  (Jude, 
16),  also  yoyyv8,Go  and  yoyyvffj.io?. 
SiyXcoffffia,     II.  4,  douMeness  of  tongue. 

Found  in  Barnabas,  xix.  7,  and  in  the  older  editions  of 
Barn.  xix.  8.  But  the  latest  editions  omit  it  in  the  latter 
passage  and  read  instead  rtayi'^  yap  to  arofxa  Saratov. 
Occurs  in  the  Apost.  Canons,  §  6.  The  Apost.  Const,  vii. 
4,  have  nayi'^  yap  iffxvpd  avdpi  rd  idia  jf/A?;. 
6iyv(^}iwv,  II.  4,  doiible-minded. 

Occurs  in  Barnabas,  xix.  7,  and  in  the  Apost.  Const,  ii.  6. 
The  Apost.  Const,  vii.  4  (parallel  passage)  and  the  Apost. 
Canons,  §  6,  have  instead  diyvoo/xo?.     The  New  Testament 
has  Siipvxo?. 
dinXoKapdia,  V.  1,  douMe-heartedness,  duplicity. 

Occurs  in  Barnabas,  xx.  1,  and  in  the  Apost.  Const,  vii.  18. 
Sophocles  compares  dirtXt]  ipvxfj  in  Hippolytus  (Ox.  ed. 
page  60). 
ditpvx^oo,  IV.  4,  to  hesitate,  to  doubt. 

Occurs  in  Barnabas,  xix.  5,  in  the  Apost.  Canons,  §  13,  and 
in  the  Apost.  Const,  vii.  11 ;  also  in  Clement  of  Rome, 


108    WORDS   USED   FOR  THE   FIRST  TIME   IN  THE   DID  ACHE. 

First  Epistle,  §  23  :  in  Hermas,  Vision  ii.  2  ;    and  in  Cyril 
of  Alexandria  In  Johan.  vi.     The   New  Testament  has 

eHTteraffi'^,  XVI.  6,  a  spreading  out,  or  cm  opening. 

The  word  occurs  in  Plutarch  {De  Sera  Numinis  Vindida, 
xxiii.,  Hackett's  edition)  with  the  meaning  a  spreading  out, 
an  expansion.  The  Apost.  Const,  vii.  32  (parallel  pas- 
sage) have  tore  <j)av7)6srai  to  fft^jxeiov  tov  vioij  rot) 
av^pooTtov  sv  ro5  ovpavcp.  The  verb  £K7reravvv}xi 
in  the  classics  means  to  spread  out.  The  LXX.  have 
euTtera^Gj  with  the  same  meaning  in  Job,  xxvi.  9,  where 
God  "  spreads  out  a  cloud  over  his  throne." 

xoff/aoTcXdvo?^  XVI.  4,  the  world-deceiver. 

Occurs  in  the  Apost.  Const,  vii.  82.  ttXcxvo?  (which  in  the 
classics  means  a  luanderer)  is  used  in  the  New  Testament 
of  a  deceiver.  For  the  meaning  of  KoafxonXavoi  compare 
Eev.  xii.  9. 

Hvpiaur),  XIV.  1,  the  Lord's  day. 

Occurs  as  a  noun  in  Ignatius,  Gregory  Nazianzen,  etc.,  and 
in  the  Apost.  Const,  often.  The  Apost.  Const,  vii.  30  have 
ri]v  areffTaffi/Aov  tov  Kvpiov  yixepav  rr/v  itvpiaKi/v 
(pajiisv.  The  New  Testament  has  the  adjective,  in  1  Cor.  xi. 
20,  of  the  Lords  Supper,  and  in  Rev.  i.  10,  of  the  Lord's  day. 

TraiSocpBopeGj  II.  2,  to  corrup)t  hoys. 

Occurs  in  Barnabas,  xix.  4,  in  the  Apost.  Const,  vii.  2  ;  and 
in  the  Apost.  Canons,  §  6 ;  also  in  Justin  Martyr,  Dial.  c. 
Trypho,  §  95,  and  in  Clement  of  Alexandria,  Cohortatio  ad 
Gentes  (Migne,  i.  225),  Pedagogus  II.  (Migne,  i.  504),  etc. 
The  classical  word  is  naidepaarkoo,  which  is  found  in 
Plato. 

nav^afxaprr-froz,  V.  2,  a  universal  sinner,  a  sinner  in  every- 
thing. 
Occurs  in  Barnabas,  xx.  2,  and  in  the  Apost.  Const,  vii.  18. 
The  formation  of  the  adjective  is  peculiar ;  classic  Greek 
having  the  adjective  aiAaprrjtiKo^  but  not  di.iapri]roZ. 

7tovf]poq}pooVy  III.  6,  evil-minded. 

Occurs  in  the  Apost.  Const,  vii.  7,  in  the  Apost.  Canons, 
§  11,  and,  apparently,  nowhere  else. 


WORDS   FOUND   ONLY   IN   THE   DIDACHE.  109 

Giria,  XIII.  5,  a  baking  of  bread,  a  hatch. 

Occurs  in  the  Apophthegmata  Patrum  (c.  500  A.D.).  The 
Apost.  Const  vii.  29  (parallel  passage)  have  instead 
apTwv  Sspj^iGov.  The  classics  and  the  New  Testament 
have  ffiriov  and  Giro?,  grain^  and  aproz,  bread.  The 
LXX.  have  a  pro?  and  Giro?,  and  a  pro?  is  found  also 
in  Justin  Martyr,  Chrysostom,  etc. 
v^'TjXocp^aXjAo?,  III.  3,  lofty -eyed,  or  ivanton-eyed. 

Occurs  elsewhere  only  in  the  Apost.  Canons,  §  9. 

The  Apost.  Const,  vii.  6  have  instead  pz^'O^SorA/^o?  which 
suggests  the  meaning  wanton-eyed  or  of  leering  eyes,  for 
vip?/Xo(p^aX/Ao?  in  the  Didache,  and  this  meaning  accords 
best  with  /.loixsioci,  adulteries,  which  follows. 

The  same  section  of  the  Apost.  Const,  has  also  vipj^Xocppoov, 
haitghty,  and  the   LXX.   have    vtprjXoKocpdio?,   haughty. 
But  this  can  hardly  be  the  meaning  of  vtpr/Xccp^aXjuo?  in 
the  Didache. 
XpiGrejiTTopo?,  XII,  5,  one  ivTio  mahes  gain  out  of  Christ. 

The  word  is  not  found  again  until  about  300  A.D.  It  oc- 
curs in  Athanasius  (d.  873  A.D.),  in  Basil  (d.  379),  in 
Gregory  Naz.  (d.  390  or  391),  in  Chrysostom  (d.  407),  and 
in  the  Ignatian  E|)istles  (interpolated),  Ad  Troll,  vi.  and 
Ad  Magn.  vi.  (date  300-400  A.D.  ?). 

Xpi<yrs)X7topEia  occurs  in  Theodoret  (d.  467). 


WORD  FOUND  ONLY  IN  THE  DIDACHE,  ABSOLUTE  HAPAX 
LEOOMENON. 

7tpoGe^ofxo\oyl(^,  XIV.  1,  to  confess. 

TtpoGOjxdkoyioo  and  ojxoXoytoo  are  classical,  and  ofjioXoykoo 
and  e^ofxoXoyeoo  are  found  in  the  LXX.,  in  the  Kew 
Testament,  and  in  ecclesiastical  writers.  The  Apost.  Const, 
vii.  30  (parallel  passage)  have  iB,o}.io\oyio}xai. 
Hilgenfeld  and  von  Gebhardt  (followed  by  Harnack  in  a 
note,  page  54)  prefer  nposB,o}xo\oykcso. 


110       NEW  TEST.  WOEDS   NOT   USED  IN  NEW  TEST.  SENSE. 


VI. 

LIST  OF  NEW  TESTAMENT  WOEDS   NOT   USED  IN  THE  NEW 
TESTAMENT  SENSE. 

Total,  14. 

aiffX'^^V:  I^-  ^1'  modesty. 

In  tlie  New  Testament  in  a  bad  sense  only ;  subjectively, 
the  feeling  of  shame  ;  objectively,  a  shameful  deed.  In  clas- 
sical usage  (1)  subjectively,  shame  for  an  ill-deed;  the  sense 
of  honor.  (2)  Objectively,  disgrace^  dishonor. 
Occurs  in  tlie  parallel  passage  in  Barnabas,  xix.  7.  In  tlie 
Apost.  Const,  vii.  13,  npoaox^)  occurs  instead.  In  later 
ecclesiastical  Grreek  (Gregory  Nyssa  and  Theodoret)  it  is 
employed  in  the  bad  sense. 

avraTtodojxa^  V.  2,  revenge. 

In  the  New  Testament  it  means  a  recompense  (1)  of  good, 
Luke,  xiv.  12,  (2)  of  evil,  Rom.  xi.  9.  The  sense  of  the 
word  in  Rom.  xi.  9  approaches  that  in  the  Didache^ 
but  is  not  identical  with  it,  the  subjectivity  which 
inheres  in  the  word  revenge  (a  word  which  exactly  trans- 
lates avraTtodojxa  in  the  Didache)  being  wanting  in  Rom. 
xi.  9. 
In  the  LXX.  avraTCodojAa  is  used  for  ?1M,  recompense. 
The  word  is  not  classical. 

dim],  I.  5,  account  or  trial. 

doDffai  di'iajv,  shall  give  account  (Hitchcock  and  Brown, 
et  al.) ;  shall  submit  to  trial  (Orris).  In  the  New  Testament 
SiKTj  means  (1)  judgment,  sentence,  (2)  punishment.  In 
the  classics  the  nearest  approach  to  the  sense  of  the  word 
in  this  passage  is  in  Hdt.,  Thuc,  and  Xen.,  where  Sidovai 
diua?  occasionally  means  to  submit  to  trial ;  the  ordinary 
meaning  oi  Sidovai  duirjv  being  to  inflict  or  to  suffer  pun- 
ishment. 

aiprjvsvco,  IV.  3,  to  reconcile. 

In  the  New  Testament  used  intransitively  only,  to  be  at  peace; 
to  live  in  peace.     So  in  the  classics.    But  in  Babrius  (c.  50 


NEW   TEST.  WOEDS   NOT   USED   IN   NEW   TEST.  SENSE.      Ill 

B.C.)  and  in  Dio  Cassius  (c.  180  A.D.)  tlie  transitive 
sense  to  reconcile,  to  make  peace  occurs.  So  in  Barnabas 
xix.  12,  in  the  Apost.  Const,  vii.  10,  and  in  the  Apost. 
Canons,  §  13. 

sxXvo/Aai,  XVI.  1,  to  ie  loosed. 

In  the  New  Testament  with  the  meaning  to  he  wearied^  to  be 
faint.  The  phrase  offc^ue?  s?(Xve<jBoo(Xav  seems  to  be  pecu- 
liar to  the  Didache.  The  Apost.  Const,  vii.  81  have  off^ve? 
7tepie8,ooffiA£vai,  which  is  a  New  Testament  phrase. 

evxocpioria,  IX.  1,  5,  the  Eucharist. 

In  the  New  Testament  with  the  meanings  (1)  gratitude^  (2) 
thanksgiving^  the  expression  of  gratitude.  In  the  classics 
gratitude.  The  word  is  used  of  "  the  Lord's  Supper "  in 
Ignatius  (c.  115  A.D.)  Epliesians,  xiii.  ;  Smyrnoians^  viii., 
etc.  ;  in  Justin  Martyr  First  Apology^  §  QQ  ;  Dialogue  ivith 
Trypho^  %1VJ]  in  Irenseus,  iv.  8,  5 ;  in  Clem.  Alex.  ;  in 
Origen ;  in  the  Apost.  Const.,  etc. 

B,rfkGorr}'i,  III.  2,  jealous. 

In  the  New  Testament  in  the  good  sense  of  zeal.  So  in  clas- 
sical usage.  SyifKoc^  and  (S^Ao?,  however,  are  used  in  the 
classics  and  in  the  New  Testament  both  in  the  good  and 
in  the  bad  sense.  The  word  occurs  in  the  Apost.  Const, 
vii.  6,  and  in  the  Apost.  Canons,  §  7  (parallel  passages). 

KaraGKrjvooo,  X.  2,  to  cause  to  divell. 

In  the  New  Testament  always  intransitive,  to  lodge^  to  dwell. 
So  in  the  classics.  In  the  LXX.  it  is  used  transitively  for 
the  Hebrew  T?"''?  in  Psa.  xxii.  1  ;  for  1?^^  in  Num.  xiv. 
80 ;  and  for  T? t?''7  in  Psa.  vii.  6,  etc.  The  Didache  there- 
fore agrees  with  the  LXX.  in  its  use  of  this  word,  which 
is  found  also  in  the  Apost.  Const,  vii.  26  in  the  same  sense.  * 


*  Kvpiorr;?,  IV.  1.  is  included  in  this  list  by  Hitchcock  and  Brown,  who 
translate  that  which  pertaineth  to  the  Lord.  But  other  translators  (Harnack, 
Orris,  Starbuck,  Spence)read  Lordship,  Sovereignty  of  the  Lord ,  etc.,  which 
is  the  New  Testament  sense  of  the  word  (Eph.  i.  21  ;  Col.  i.  16  ;  2  Peter,  ii. 
10  ;  Jude,  8)  and  the  more  literal  rendering.  The  Apost.  Const,  vii.  9,  how- 
ever, favor  Hitchcock  and  Bi'own's  rendering,  as  they  read  7)7Cnv  yap  t) 
Tti.pi  ^Eov  ^i^adnaXia  Ikf.I  6  5£o?  TtdpE6viv.  But  the  Apost.  Canons, 
§  12,  read  as  does  the  Didache. 


112       NEW  TEST.  WORDS   NOT   USED  IN  NEW  TEST.  SENSE. 

Xvrpooai'i,  IV.  C,  a  ransom. 

Occurs  three  times  in  the  New  Testament :  Luke,  ii.  38, 
"  looking  for  {npoadExoyiLvoiZ  XvrpcoGiv)  the  redemption 
of  Israel." 

Luke,  i.  68,  "  hath  wrought  rec?ewp<tow  (eTroz/zCfr  XvrpoDffiv) 
for  his  people." 

Heb.  ix.  12,  "  having  obtained  eternsX  redemption  {Xvtpcoffiv 
£vpa}.iEvoz)y  It  is  used  therefore  in  the  New  Testament 
onl}^  of  the  deliverance  or  redemption  itself.  It  occurs  in  the 
LXX.  in  the  sense  of  a  redeeming.,  ransoming.  The  word 
is  not  classical  but  occurs  in  Plutarch  (Arat.  11)  where  it 
is  rendered  ransoming  by  Liddell  and  Scott. 

Cremer  {Bihlico-Theological  Lexicon  of  New  Testament  Greek) 
says  "  Az^rpcacrzff  literally  denotes  not  the  ransom  but 
the  act  of  freeing  or  releasing ;  deliverance.  In  Biblical 
Greek =rec?empfo*07z,  deliverance.^''  Xvrpov  in  the  New 
Testament,  in  the  LXX.,  and  in  the  classics  denotes  the 
means  of  loosing^  that  which  is  paid  for  the  liberation  of  any- 
one, the  ransom. 

In  the  Didache  \vrpooGi<i  is  used  quite  anomalously 
of  the  ransom  paid.,  as  the  synonym  of  the  New 
Testament  Xvtpov.  The  Apost.  Canons,  §  13,  agree  with 
the  Didache.  It  is  significant  that  the  Apost.  Const,  vii. 
12  (parallel  passage),  read  did  tc3v  ^fzp&9K  aov  do?,  iva 
epydff}]  si?  Xvrpojffiv  djuapriK)i^  Gov,  using  \vrpoo6i? 
in  the  sense  of  remission.,  for  the  New  Testament  a^ieai?. 

In  Barnabas,  xix.  10,  we  have  Sid  rc^v  x^^P^^  ^o^J' 
epyaffi]  si?  Xvtpov  dpiapriaiv  0ov,  where  Xvrpov  is 
used  after  si?  instead  of  the  more  exact  XvrpcoGi?. 

We  can  only  say,  therefore,  that  the  Didache  and  its  paral- 
lels use  these  two  words  in  a  very  loose  and  careless  way. 
napsnro?,  VI.  1,  apart  from. 

The  word  is  rendered  apart  from  by  Hitchcock  and  Brown, 
and  by  Spence;  aside  from  by  Starbuck  ;  aloof  from  by  Or- 
ris ;  anders  als  by  Harnack. 

It  occurs  three  times  in  the  New  Testament  (Matt.  v.  32 ; 
Acts,  xxvi.  29 ;  2  Cor.  xi.  28)  and  possibly  a  fourth  time 
in  Matt.  xix.  9.      According  to  M^yer  it  means  always 


NEW   TEST.  WORDS   NOT   USED   IN   NEW   TEST.  SENSE.      113 

"  beside  in  the  sense  of  exception.''''  It  is  rendered  in  a 
different  way  each  time  by  the  English  versions,  but  never 
has  the  meaning  which  it  has  in  the  Didache.  The  word 
does  not  occur  in  the  classics,  in  the  LXX.,  in  Barnabas, 
nor  in  the  Apost.  Const, 

Gvvoxii,  I.  5,  arrest  or  confinement. 

Occurs  but  twice  in  the  New  Testament  (Luke,  xxi.  25 ;  2 
Cor.  ii.  4)  with  the  meaning  distress^  anguish.  In  the  clas- 
sics it  means  a  being  held  together  in  many  different  con- 
nections, and  in  Manetho  [300  B.C.,  Poet.  Works,  I.  313]  it 
is  used  of  imjjrisonment.  It  occurs  four  times  in  the  LXX., 
twice  of  a  siege  (Jer.  lii.  5 ;  Micah  v.  1)  where  it  translates 
the  Hebrew  ii^*?  The  passage  is  omitted  in  the  Apost. 
Const. 

VTTspsidov  (second  aorist  of  vTtspopaoo),  XV.  2,  to  despise. 
Occurs  but  once  in  the  New  Testament  (Acts,  xvii.  30)  where 
it  means  to  overlook,  to  bear  with.  In  the  classics  it  means 
both  to  overlook  and  to  despise.  In  the  LXX.  it  has  fre- 
quently the  meaning  to  despise  (Tobit,  iv.  3 ;  Wisdom,  xix. 
21 ;  Sirach,  ii.  10,  etc.).  The  Apost.  Const,  vii.  31  read 
V/J.SI?  de  Tijj.aT£  rovTovG,  etc. 

vtpo?,  V.  1,  haughtiiiess. 
In  the  New  Testament  it  means  (1)  height,  of  material  eleva- 
tion only ;  (2)  elevation  or  dignity  of  a  Christian,  Jas.  i.  9. 
In  the  classics  it  has  the  meanings  (1)  height;  (2)  Metaph. 
the  top,  summit.  The  Apost  Const,  vii.  18,  have  instead 
viprfXo(/)poffvvt^.     Barnabas,  xx.  1  has  u^'o?  dwdjusoo?. 

<f>Bopd,  II.  2,  abortion;  sv  cp'^opa,  by  abortion. 

In  the  New  Testament  the  word  means  corruption,  both  phy- 
sical and  spiritual,  and  also  moral  corruptness,  depravity. 
In  the  classics  it  means  destruction,  decay,  etc.  The  mean- 
ing abortion  appears  only  in  ecclesiastical  Greek ;  in  Bar- 
nabas, xix.  5 ;  in  the  Apost.  Const,  vii.  3,  in  the  Apost. 
Canons,  §  6,  and  in  Clement  of  Alexandria. 
8 


114  AUTHENTICITY   OF   THE   DIDACHE. 

CHAPTER  XXYL 

Authenticity  of  the  Didache* 

The  Didache  is  no  modern  or  ancient  forgery,  but  lias  everj' 
internal  evidence  of  very  great  antiquity  and  genuineness. 
It  serves  no  party  purpose,  and  disappoints  all  parties.  "  No 
one,"  says  Bishop  Lightfoot,  "  could  or  would  have  forged  it." 
The  existence  of  the  Jerusalem  MS.  is  placed  beyond  all  doubt 
by  a  number  of  witnesses  and  the  fac-similes  which  we  jDub- 
lished,  pp.  5  and  6  ;  and  the  conjecture  that  Bryennios  wrote 
it,  is  not  only  contemjDtible  but  absurd.  The  forger,  then,  must 
have  been  Leo  "  the  sinner,"  who  wrote  the  MS.  in  1056,  or 
some  older  sinner  from  whom  he  copied.  But  it  can  be 
proven  that  the  Didache  is  identical,  at  least  in  substance,  with 
a  book  of  that  name  which  was  known  to  the  early  fathers, 
and  then  disapjjeared  for  centuries. 

Clement  of  Alexandria  (who  died  about  216)  gives  us  the 
first  clear  trace  of  the  book,  though  without  naming  it.  He 
quotes,  in  his  Stroonata,  which  were  written  between  201  and 
203,  a  passage  from  it,  as  a  passage  of  "  Scripture  "  {ypacpr}\ 
and  therefore  regards  it  as  an  inspired  book  in  a  wider  sense, 
like  the  Epistle  of  Barnabas  and  the  Pastor  of  Hermas,  which 
he  used  frequently,  with  a  great  want  of  critical  discernment 
between  the   Apostolic   and  post- Apostolic   writings,  f      He 

*  Bryennios  discusses  the  authenticity  in  the  fifth  section  (^  e)  of  his 
Prolegomena,  Harnack  in  his  Prolegomena,  pp.  6-11,  and  Zahn  in  his  Supple- 
mentum  Clcmentinum,  p.  279  sqq.  Comp.  also  Hitchcock  and  Brown,  second 
ed.  p.  xxiii.  sqq. 

f  Strom,  lib.  I.  cap.  20  (in  Migne's         Didache,  e.  III.  5. 
ed.  I.,  col.  817): 

OvToi      uXeitrrji       -v  it  6      VTJ'i         Tskvov  iiov,  jii  ?}  y  tr  ov  tp  s  v- 
ypaq)f/?    si'p?/rai  '  q)rf6i   yovv,      6t r/i'  £7CEi8rf  u8 t]y Ei  T 6  ipEvd- 
"  Tie,   MV    y  i  'i'  ov   i})  e  v  d  r  rf<i  '     /.la    eiZ  rr/v    nXonvv.     (My  child, 
6S  7jy  Et     yap     to     i})  e  v  6  fi  a     become  not  a  liar;   since  lying  leads 
jT/ad?    TifV    nXoTfij  V  y  (Such   a     to  theft.) 
one  is  called  a  thief  hy  the  Scriptitre  ; 
at  least  it  says  :  "  Son,  become  not  a 
liar;  for  lying  leads  to  theft.") 

The  quotation  (probably  from  memory)  agrees  with  the  passage  in  the 


AUTHENTICITY   OF   THE   DIDACHE.  115 

seems  moreover  to  refer  to  tlie  Didache  wTien  lie  speaks  of  tlie 
doctrine  of  the  Two  Ways  as  being  proposed  by  the  Apostles 
(in  tbe  Didache?)  as  well  as  by  the  Grospel  and  tlie  Prophets.* 
At  the  close  of  his  Pmdagogue^  he  gives  himself  a  sort  of  Apos- 
tolic instruction  for  Neophytes  based  npon  the  Mosaic  Deca- 
logue and  the  two  royal  commandments  of  love,  and  this  in- 
struction corresponds  in  general  with  the  teaching  of  the  Two 
Ways  in  our  documentf  Clement  also  uses  the  term  "  Vine  of 
David,"  which  occurs  nowhere  else  than  in  the  Didache.'^  "^ 

Perhaps  we  may  go  still  further  back  to  Irenasus  who 
flourished  about  twenty  years  earlier.  In  the  second  of  the 
Fragments  discovered  by  Pfaff,  Irenseus  speaks  of  "  Second 
Ordinances  (or  Constitutions)  of  the  Apostles,"  §  which  may 
possibly  mean  the  Didache^  as  a  secondary  Apostolic,  or  post- 
Apostolic  production.  He  says :  "  Those  who  have  followed 
the  Second  Ordinances  of  the  Apostles  know  that  the  Lord  has 
established  a  new  offering  in  the  New  Covenant,  according  to 
the  word  of  Malachi  the  prophet"  (Mai.  i.  11,  14).  The 
same  passage  of  Malachi  is  quoted  in  the  Did.  (XIV.  3)  for 
the  same  purpose,  and  was  often  used  in  the  second  century 

Did.  except  that  it  reads  vik  for  tshvov  }.iov,  yap  for  titEiSi/,  and  irpo'i 
for  £ii.  Paul  de  Lagarde  first  directed  attention  to  this  quotation,  in  his 
ReliquioB  juris  ecclesiastici  antiquissimce.  Lips.  1856,  but  traced  it  to  the 
Apost.  Church  Order,  as  the  Didache  was  not  yet  discovered. 

*  Strom,  lib.  v.  cap.  5  (in  Migne's  ed.,  vol.  ii.  col.  54):  di>o  uSov? 
vnoriSsjiievov  tov  EvayysXiov  [ef.  Matt.  vii.  13,  14]  xai  r  63  v  aTto- 
6t  oXcov  [cf.  our  /iidax^)  rwv  aTtodr.l  djuoiao?  rati  Tfpocprjrai'i  aitadi 
[Jer.  xxi.  8].  He  then  refers  also  to  the  myth  of  Prodicus  on  virtue  and 
vice  (Xenophon's  Memorah.  ii.  1,  21  sq.),and  to  the  teaching  of  Pythagoras. 

f  Peed.  Lib.  iii.  cap.  12  ;  ed.  Migne  i.  col.  665  sqq.  (ed.  Potter,  p.  304, 
sqq.).  Krawutzcky  in  the  "Theol.  Quartalschrift "  of  Tubingen  for  1884, 
p.  588  sqq.,  ingeniously,  but  unsuccessfully,  tries  to  show  that  Clement, 
v'hile  acquainted  with  the  Didache,  was  not  quite  satisfied  with  it,  and  that 
his  quotation  in  8tro7n.  i.  20  is  probably  from  a  shorter  and  older  book  of 
Peter  on  the  Two  Ways. 

X  i]  a/nTteXoi  /iafiiS.     Qnis  dives  salvus,  cap.  29  ;  comp.  Hid.  IX.  2. 

§  dfvrspai  tgov  aTrodroAoov  Siardqsii.  Opera,  ed.  Stieren,  i.  854  sq. ; 
Harvey's  ed.  ii.  500.  Harvey  (i.  clxxii.)  considers  the  Fragment  genuine. 
/Irara'IfzS  is  the  Greek  word  for  the  Latin  Constitutiones.  Eothe's  elabo- 
rate argument  that  it  means  the  institution  of  the  Episcopate  is  a  failure 
The  context  shows  that  it  refers  to  the  Eucharist.    See  Church  Hist.  ii.  137. 


116  AUTHENTICITY   OF  THE   DIDACHE. 

witli  reference  to  tlie  sacrifice  of  tlie  Eucharist.*  Possibly  the 
lost  treatise  of  Irenasus  on  Apostolic  Preaching  or  on  the  sub- 
ject of  Teaching  was  a  comment  on  the  Didache.f 

Origen,  the  pupil  of  Clement,  quotes  a  passage  from  the 
Didache  (III.  10)  as  "  divine  Scripture,"  and  uses  likewise  the 
characteristic  designation  of  Christ  as  "  the  Vine  of  David."  X 

Eusebius,  the  historian  (d.  340),  who  was  familiar  with  the 
entire  ante-Nicene  literature,  is  the  first  to  mention  the  book 
by  its  name,  "  The  so-called  Teachings  of  the  Apostles^  He  uses 
the  plural  and  omits  the  number  twelve.  §  The  addition  "  so- 
called"  (which  occurs  again  in  Athanasius)  qualifies  the 
Apostolic  origin  as  being  only  indirect  in  the  sense  in  which 
we  speak  of  the  "so-called  Apostles'  Creed."  Eusebius  puts 
the  Didache  last  among  the  ecclesiastical  but  uncanonical  and 
spurious  books  [ev  roi?  7^oSoz?),  and  in  the  same  category 
with  "  The  Acts  of  Paul,"  "  The  Shepherd  of  Hermas,"  "  The 
Apocalypse  of  Peter,"  "  The  Epistle  of  Barnabas  ;"  i.  e.,  with 
writings  which  were  publicly  used  in  some  churches,  but  which 
he  himself  as  an  historian  with  good  reason  did  not  find  suiS- 
ciently  authenticated  and  intrinsically  important  enough  to 
entitle  them  to  a  place  among  the  "Homologumena,"  or  even 
among  the  seven  "  Antilegomena,"  which  are  now  parts  of  the 
New  Testament  canon. 

Athanasius,  Bishop  of  Alexandria  (d.  373),  in  like  manner 
mentions  the  "  Teaching  so  called  of  the  Apostles^'  \\  (together  with 
the  Wisdom  of  Solomon,  the  Wisdom  of  Sirach,  Esther,  Ju- 
dith,   Tobit,    and   the    Shepherd)    among    the   books   which 


*  Krawutzcky's  hypothesis  that  the  Did.  was  written  in  opposition  to 
these  Ordinances  is  utterly  baseless.     See  above,  p.  24  note. 

f  A  plausible  conjecture  of  Bryennios  accepted  by  J.  Rendel  Harris  (in 
the  "Journal  of  Christian  Philosophy."  April,  1884,  p.  35). 

X  De  Princ.  III.  2,  7  ;  Horn.  VI.  in  Lib.  Jud.  These  two  references  have 
been  found  by  Bomemann  and  Potwin  after  Dr.  Harnack  had  searched 
Origen  in  vain  for  a  trace  of  the  Didache.     See  Append. 

§  Toov  ^AnoGroXoov  ai  Xsyouevai  /iiSaxoci.  II.  E.  iii.  25.  Rufinus, 
in  his  translation,  substitutes  for  the  plural  the  singular,  Doctrina  quce 
dicitur  Apostolorum..  The  Aposi.  Const,  are  called  both  Aidva^ti  and 
^lard^eii  rcSv  'Ait.,  as  Bryennios  remarks. 

II  /iidaxrf  KaXov/.iEvrj  tg5v  dTtodroXccv. 


AUTHENTICITY   OF   THE   DID  ACHE.  117 

are  not  canonical,  but  useful  for  tlie  instruction  of  catecliu- 
mens.* 

Rufinus,  Presbyter  of  Aquileia  and  translator  of  Eusebius 
(d.  410),  repeats  tliis  statement  of  Athanasius,  but  with  two 
differences :  he  substitutes  tlie  books  of  tbe  Maccabees  for  tlie 
book  of  Esther,  and  a  little  book,  "  The  Two  Ways,"  or  "  The 
Judgment  of  Peter,"  or  "  according  to  Peter,"  for  the  "  Teach- 
ing of  the  Apostles."  f  Jerome  (d.  419)  likewise  mentions 
Peter's  "  Judgment "  among  five  apocryphal  books  ascribed  to 
that  Apostle. :}:  This  was  probably  the  same  with  the  first  six 
chapters  of  our  Didaclie^  or,  possibly,  an  older  source  of  it.  § 
The  name  of  Peter  was  probably  used  in  a  representative  sense 
as  he  stood  at  the  head  of  the  Twelve,  especially  from  the 
Roman  point  of  view. 

In  a  work,  De  Aleatorihus,  falsely  ascribed  to  Cyprian,  there 

*  He  calls  them  fiifiXicL  ov  HavovtZo/neva  U£v,  rervTCcajuera  Se  Ttapd 
rdSv  Tcazepooy  dv aj^tv oodxad S ai  roZ5  apti  rcpodEpxoi-ievoiZ  xai  fiovXo- 
jii^voi?  HaTrixs'i<3^oci  voi^  riji  EvdEf5Eia<i  Xoyov,  "  books  not  canonized, 
but  appointed  by  the  fathers  to  be  read  to  those  that  are  just  coming  to  us 
and  desire  to  be  instructed  in  the  doctrine  of  godliness."  Epistola  Fest. 
39,  in  Opera  ed.  Bened.  I.  2,  963 ;  in  Migne's  ed.  ii.  col.  1437.  The  Ep.  is 
from  the  year  367. 

f  Comment,  in  Symb.  Apost.  c.  38  {Opera,  ed.  Migne,  col.  374):  "  Sciendum 
tamenest,  quod  ct  alii  lihri  sunt,  qui  non  canonici,  sed  ecclesiastici  a  majori- 
lus  appellati  sunt."  Then  after  mentioning  the  Apocrypha  of  the  0.  T.  he 
continues:  "in  Novo  Test  amento  libeUus  qui  dicitur  '  Pastoris'  sive  'Her- 
mes' (al.  'Hermatis');  [et]  qui  appellatur  '  Bum  Vice,'  vel  '  Judicium  Petri.' " 
The  bracketed  et  before  qui  (omitted  by  Migne)  is  a  conjecture  of  Cred- 
ner.  The  older  editions  read  Judicium  secundum  Petrum,  and  one  MS. 
secundum  Petri,  which  would  imply  a  primum  Judicium  Petri,  but  is 
probably  a  mere  error  {secundum  lov  judicium). 

X  De  virisillustr.  c.  1.  He  mentions,  besides  the  two  canonical  Epistles  of 
Peter,  the  following  books  ascribed  to  him:  "  Libri  e  quibusunus  '  Actorum' 
ejus  inscribitur,  alius  '  Evangelii ,'  tertius  '  Prcedicationis,'  quartus  '  Apoc- 
alypseos,'  gtiintus  '  Judicii,'  inter  npocryptins  Scripturas  repudiantur." 

^Grabe  (1711,  Spicileg.  i.  56)  identified  the  Duce  Vice,  or  Judicium  Petri 
with  the  Prcedicatio  Petri  {nrjpvyHa,  abridged  xpua,  misunderstood 
for  Hpi/ia),  Hilgenfeld  with  the  Apost.  Church  Order  in  which  Peter 
gives  the  hierarchical  instruction.  Krawutzcky  with  an  earlier  (lost)  docu- 
ment between  Barnabas  and  the  Church  Order,  Zahn,  Harnack,  and  nearly 
all  English  and  American  writers  with  the  Didache.  Hilgenfeld  explains 
the  title  Judicium  Petri  from  2  Pet.  ii.  2sq.,  and  from  the  Judicium  Her- 
cutis  described  by  Prodicus  in  Xenophon  {I.  c.  iv.  90). 


118  AUTHENTICITY   OF   THE   DID  ACHE. 

is  a  quotation  from  a  book  called  tlie  "  Doctrines  of  tlie 
Apostles  "  ("  in  Doctrinis  Aposiolorum  "),  but  it  bears  only  a 
very  remote  resemblance  to  a  few  passages  in  the  Didache.^ 

The  last  mention  of  the  "  Teaching  of  the  Apostles"  from 
personal  knowledge  was  made  in  the  ninth  century  by  Niceph- 
orus,  Patriarch  of  Constantinople  (d.  A.D.  828),  who  speaks 
of  such  a  book  as  among  the  Apocrypha  of  the  New  Testa- 
ment, and  as  consisting  of  two  hundred  lines  {GTLxot).\  It 
turns  out  that  the  MS.  discovered  by  Bryennios  numbers  two 
hundred  and  three  lines. :{: 

After  this  notice  the  Didache  disappeared  from  history  till  its 
recovery  in  1873,  or  rather  its  publication  in  1883.  §    The  sub- 

*  See  Bryennios,  p.  k?/,  and  Harnaek,  p.  20  sq. 

f  Nicephorus  gives  a  list  of  all  the  books  of  the  0.  and  N.  T.,  and  nine 
Apocrypha  of  the  N.  T.,  with  the  number  of  (Jr/^oz,  and  as  the  fifth  among 
these  Apocrypha  he  mentions  (between  the  Gospel  of  Thomas  and  the  Epistles 
of  Clement,  Ignatius,  Polycarp  and  Hermas)  the 

/liSaxfj  aTtodroXaov  dti'xot  S~' 

The  canon  of  Nicephorus  is  fully  discussed  by  Credner,  Zur  GescMcJite 
des  Kanons  (Halle,  1847)  p.  97  sqq.,  and  printed  pp.  117-122.  See  Nicephori 
Opera,  ed.  Migne  (1865,  in  "  Patrol.  Gr."  Tom.  C.  p.  1058  sq.),  and  also  the 
fifth  ed.  of  Westeott's  Hist,  of  the  Can.  pp.  560-62. 

X  Bryennios  assumes  the  substantial  identity  of  the  verse-measure  of  Leon's 
MS.  with  that  of  the  text  of  Nicephorus.  The  verse-measure  of  antiquity  was 
an  average  hexameter  (about  15  syllables),  but  it  varied  according  to  the  size 
of  the  page  or  the  column.  See  the  article  Stichometry  by  J.  Rendel  Har- 
ris in  SchafI  Herzog,  "  Eel.  Encycl.,"  iii.  2244  sqq.  According  to  Harnaek 
(p.  13,  note  22),  the  Did.  numbers  10,700  letters,  i.  e.,  305  stichoi,  count- 
ing 3")  letters  to  a  stichos.  Gordon  ("  Modern  Review,"  IS'84,  p.  455)  throws 
doubt  on  the  value  of  the  inference  from  Nicephorus.  "  This  measurement," 
he  says,  '  so  far  from  favoring  the  identity  of  the  two,  is  an  argument  against 
it.  Nicephorus  fixes  the  combined  length  of  the  two  Epistles  of  Clement  at 
2,600  lines  :  they  occupy  in  the  Jerusalem  Manuscript  1,120  lines  (See 
Bryennios'  Clement,  p.  142,  n.  4).  What  then,  on  this  calculation, 
should  be  the  length,  in  the  Jerusalem  Ilamiscript,  of  Nicephorus' 
200-line  tractate  ?  Not  203,  but  only  some  86  lines.  This  would  imply  a 
very  much  shorter  document  than  either  the  Greek  or  the  Syriac  Teaching. 
To  suit  the  requirements  of  our  Greek  document  the  estimate  in  Nicephorus' 
stichometry  would  have  to  be  increased  to  455  lines,  instead  of  200." 

g  Bryennios  quotes  two  later  authors  who  mention  the  Did.,  namely 
Joannes  Zonaras  (c.  1120)  and  Matthaeus  Blastares  (c.  1335),  but  they  had  no 
personal  knowledge  of  it.  and  confounded  it  with  the  Apostolical  Constitu- 
tions of  Pseudo-Clement. 


TIME   OF   COMPOSITION.  119 

stance  of  it  had  passed  into  other  books,  the  "  Ecclesiastical 
Canons"  and  the  "Apostolical  Constitutions,"  which  superseded 
it  as  a  separate  work. 

Dr.  Oscar  von  Gebhardt  has  recently  (1884:)  ascertained  the 
existence  of  an  old  Latin  translation  of  the  Didache  and  pub- 
lished a  fragment  of  it,  containing,  with  sundry  variations,  the 
substance  of  the  first  two  chapters,  and  beginning :  "  Vice  duoe 
sunt  in  senulo,  vitce  et  mortis,  lucis  et  tenebrarum.''^  It  must  be 
either  a  free  translation  of  the  Did.  conformed  to  Barnabas 
and  Hermas,  or  derived  from  an  older  source  of  all  these  books. 
It  is  too  small  to  form  a  definite  conclusion.  The  MS.  dates 
from  the  tenth  century,  and  was  formerly  in  the  convent  libra- 
ry of  Melk  in  Austria,  but  has  unfortunately  disappeared ;  the 
remaining  fragment  was  copied  by  the  librarian,  Beruhard  Fez, 
together  with  the  sermon  of  Boniface  De  abrenundatione  in  hap- 
tismate* 

Harnack  conjectures  that  the  "Waldenses  were  acquainted 
with  this  translation  and  borrowed  from  it  their  institution  of 
Apostles  or  travelling  Evangelists,  f  But  it  is  far  more  prob- 
able that  they  derived  it  directly  from  the  tenth  chapter  of 
Matthew  and  the  mission  of  the  Seventy  in  the  tenth  chapter 
of  Luke. 


CHAPTER  XXVIL 

Time  of  Composition. 

The  Didache  has  the  marks  of  the  highest  antiquity  and  is 
one  of  the  oldest,  if  not  the  very  oldest,  of  the  post- Apostolic 
writings.  There  is  nothing  in  it  which  could  not  have  been 
written  between  a.d.  70  and  100. 

This  is  evident,  negatively,  from  the  absence  of  allusion  to 
facts,  movements,  customs  and  institutions  known  throughout 
Christendom  from  the  middle  or  beginning  of  the  second  cent- 
ury.    No  mention  is  made  of  a  New  Testament  canon,  or  any 

*  Texte  u.  Untersnch.  1884,  or  Harnack,  pp.  275-286.     See  below,  Doc.  II., 
and  the  Excursus  of  Dr.  Warfield . 
f  See  his  Excursus  on  the  Didache  and  the  Waldenses,  pp.  269-274. 


120  TIME   OF   COMPOSITIOlSr. 

book  except  "  the  Gospel ; "  there  is  no  trace  of  a  baptismal 
creed,  or  church  festival  (as  Easter),  or  formulated  dogma,  or 
specific  heresy,  either  Ebionism  or  Grnosticism,  which  were 
already  rampant  in  the  age  of  Trajan  and  Hadrian.*  The 
Didache  is  entirely  uncontroversial. 

Still  more  conclusive  are  the  positive  indications  of  antiquity. 
The  Didache  presents  Christian  teaching  and  Christian  institu- 
tions in  primitive,  childlike  simplicity. f  The  Church  appears 
in  a  state  of  orphanage,  immediately  after  the  death  of  its 
founders.  Apostles  still  continue,  but  are  of  a  lower  grade  and 
as  it  were  dying  out.  The  Prophets  are  the  chief  teachers  and 
not  yet  superseded  by  the  Bishops.  Nor  had  the  Presbyters 
taken  the  place  of  the  primitive  Bishops,  but  both  are  still 
identical.  Of  the  supernatural  gifts  ( ja'p/o'/i^ra')  prophecy  was 
flourishing,  but  the  glossolalia  and  the  power  of  miracles  had 
disappeared.  The  Agape  and  the  Eucharist  are  one  feast ; 
while  from  the  beginning  of  the  second  century  they  were 
separated.  There  is  no  class  distinction  of  clergy  and  laity, 
no  mention  of  ordination,  of  three  orders,  of  sacerdotal  func- 
tions. Only  two  sacraments  are  mentioned.  Discretionary 
freedom  is  allowed  in  the  mode  of  administering  Baptism,  and 
room  is  left  for  the  extemporaneous  exercise  of  the  gift  of 
prayer  in  public  worship,  which  had  not  yet  assumed  a  settled 
order.      No  reading  of  Scripture  lessons  is  even  mentioned. 

*  Hilgenfold  and  Bonet-Maury  find  in  the  Didache  allusions  to  the  Mon- 
tanistic  prophecy,  and  the  former  also  to  Gnosticism  by  an  arbitrary  emenda- 
tion of  the  text  {■ho6i.iikwv  for  HodjutKov,  and  nvaiv  for  vtoicSr  Ch.  XI. 
11).  But  this  is  certainly  an  error.  The  Did.  ante-dates  the  Montanistic 
revival  of  prophecy  and  martyr-enthusiasm  in  opposition  to  the  episcopal 
hierarchy  and  its  secularizing  tendency,  and  ignores  all  the  characteristic 
features  of  that  movement.  See  p.  72,  and  Brown,  in  H.  and  B.  p.  xciii 
sqq. 

f  As  Bishop  Lightfoot  well  expresses  it:  "There  is  an  archaic  sim- 
plicity, I  had  almost  said  a  childishness,  in  its  practical  directions  which 
is  only  consistent  with  the  early  infancy  of  a  church."  Dr.  Caspari,  of 
Christiania,  a  first-class  judge  of  ancient  Christian  documents,  received  the 
same  impression.  1  qixote  from  a  private  letter  (June  31,  1884)  :  "  Hit  neu- 
testam,entlich-eranr/elisc7iem  Mnassstab gemessen  steM  sie  [die  Did.]  nicht  hoch, 
und  reprasenfirt  so  recJit  die  rrjmorr/';  der  ersten  nachapostolischen  Zeit. 
zumal  ihrer  Judenchristlichen  Kreise." 


TIME   OF   COMPOSITION.  121 

The  eucliaristic  thanksgivings  are  much  shorter  and  simpler 
than  those  in  the  ancient  liturgies.  The  sixteenth  chapter 
moves  in  the  eschatological  atmosphere  of  the  Synoptical 
Gospels;  and  the  whole  book  reflects  the  Jewish  Christian 
stage  of  the  Church  in  the  land  of  its  birth  under  the  living 
power  of  the  one  Gospel  of  the  Lord. 

The  antiquity  is  confirmed  by  the  close  affinity  of  the  style 
and  vocabulary  to  the  writings  of  the  New  Testament,  as  dis- 
tinct both  from  classical  and  from  patristic  Greek.* 

Let  us  reason  back  from  the  end  of  the  second  century  when 
it  was  certainly  known  and  used. 

The  Didache  is  older  than  Clement  of  Alexandria,  c.  200, 
who  alread}^  quoted  it  as  "Scripture,"  regarding  it  as  semi- 
Apostolic  and  semi-inspired.  It  cannot  have  been  a  new  book 
then  to  be  so  highly  esteemed. 

It  is  older  than  Irenaeus,  c.  180,  and  Justin  Martjrr,  c.  140, 
who  opposed  the  full-grown  Gnostic  heresy,  and  present  a 
more  advanced  state  of  doctrinal  development  and  ecclesiastical 
organization. 

It  is  older  than  the  Epistle  of  Barnabas,  which  was  certainly 
written  before  120,  probably  before  100  ;  f  for  Barnabas  pre- 
sents in  the  last  chapters  (which  are  wanting  in  the  Latin 
version)  a  verbose  and  confused  expansion  of  the  first  chapters 
of  the  Didache  or  some  other  similar  document ;  while  the 
Didache  has  all  the  marks  of  originality  :  brevity,  simplicity 
and  uniformity  of  style.  X 

It  is  older  than  the  Shepherd  of  Hermas,  whether  composed 

*SeeCh.  XXV.  p. 94  sqq. 

f  On  the  different  dates  assigned  to  Barnabas,  see  Church  History,  vol.  ii. 
678. 

X  See  above,  p.  20.  I  am  unable  to  understand  how  such  learned  and 
acute  writers  as  Bryennios,  Hilgenfeld,  Harnaek.  and  Krawutzcky  can  be  of 
the  opposite  opinion.  The  priority  of  the  Didache  is  strongly  advocated  by 
Zahn,  Funk,  Langen,  Farrar,  E.  L.  Hicks,  Potwin.  Hitchcock  and  Brown 
(second  ed.  p..  xxxvi.  sqq ),  De  Roniestin,  Spence,  and  nearly  all  English  and 
American  writers  on  the  subject.  The  only  other  possible  view  is  that  sug- 
gested by  Lightfoot,  Massebieau,  Holtzmann,  Lipsius,  and  Warfield,  that 
both  Barnabas  and  the  writer  of  the  Did.  drew  from  a  eoiiimon  source  which 
is  lost.  But  until  this  is  found  we  must  assume  that  the  Did.  is  the  source 
of  Barnabas,  or  at  all  events  the  older  of  the  two. 


122  TIME   OF  COMPOSITION". 

under  Bishop  Pius  of  Eome,  139-154,  or  mucli  earlier  at  tlie 
time  of  Presbyter-Bisliop  Clement,  92-100 :  for  in  its  brief 
parallel  sections,  Hermas  is  likewise  an  enlargement  of  the 
simpler  statements  of  the  Didache.^ 

It  is  older  than  the  oldest  recension  of  the  Ignatian  Epistles, 
which  dates  from  the  first  quarter  of  the  second  century :  for 
Ignatius  enforces  with  great  earnestness  the  Episcopal  office 
as  a  distinct  order  of  the  ministry  superior  to  the  Presbyterate, 
and  opposes  Gnostic  docetism ;  while  the  Didache  still  iden- 
tifies the  Episcopate  with  the  Presbyterate,  and  specifies  no 
heresy. 

This  would  bring  us  to  the  threshold  of  the  Apostolic 
century. 

Yet  we  cannot  well  go  far  back  of  the  year  100.  For  the 
Didache^  in  the  eschatological  chapter,  makes  no  allusion  to 
the  destruction  of  Jerusalem  as  an  impending  event.  And 
it  is  not  likely  that  any  writer  should  have  undertaken  to 
give  a  summary  of  the  "  Teaching  of  the  Twelve  Apostles," 
while  one  or  more  of  them  were  still  alive.  James,  Peter, 
and  Paul,  it  is  true,  had  suffered  martyrdom  before  the  de- 
struction of  Jerusalem  ;  but  John  lived  to  the  reign  of  Trajan, 
which  began  a.d,  98. 

We  may  therefore  assign  the  Didache  with  some  confidence 
to  the  closing  years  of  the  first  century,  say  between  A.D.  90 
and  100. 

In  the  Jerusalem  MS.  our  document  follows  the  Clemen- 
tine Epistles  and  precedes  the  Ignatian  Epistles.  This  nearly 
indicates,  whether  intentionally  or  not,  the  probable  date  of 
its  composition. 

The  views  of  scholars  still  vary  considerably,  but  seem  to 
incline  with  increasing  unanimity  to  a  very  early  date.     Bry- 


*  Hermas  is  probably  yoiinger  than  Barnabas,  and  hence  still  younger 
than  the  Did.  The  views  on  the  date  of  Hermas  differ  very  much.  See 
Church  Hist.  ii.  687  sq.  '  Zahn,  while  favoring  the  priority  of  the  Did.  over 
Barnabas,  maintains  its  posteriority  to  Hermas,  whom  he  assigns  (with 
Caspari,  Alzog,  and  Salmon)  to  the  age  of  Clement  of  Rome  or  the  reign  of 
Domitian.  But  this  early  date  cannot  be  maintained,  since  Hort  has  proven 
that  Hermas  made  use  of  Theodotion's  translation  of  Daniel. 


PLACE   OF   COMPOSITION.  123 

ennics,  on  account  of  tlie  supposed  priority  of  Barnabas  and 
Hennas,  puts  the  Didache  down  to  between  a.d.  120-160; 
Harnack,  for  the  same  reason,  to  120-165  ;  Hilgenfeld  and 
Bonet-Maurj,  who  find  in  it  anti-Montanistic  features,  assign 
its  present  shape  to  160-190,  and  Krawutzcky  traces  it  to 
Ebionitic  origin  at  the  close  of  the  second  century.  But 
nearly  all  the  other  writers,  especially  the  English  and  Amer- 
ican scholars,  favor  an  earlier  date:  Zahn  between  80  and 
120 ;  *  Hitchcock  and  Brown  between  100  and  120  ;  Farrar, 
100 ;  Lightfoot,  80-100 ;  Funk,  Langen,  Massebieau,  Potwin, 
Sadler,  De  Eomestin,  Spence,  assign  it  more  or  less  confidently 
to  the  last  quarter  of  the  first  century ;  Bestmann  goes  back  to 
70-79 ;  and  Sabatier  even  to  c.  60. 

CHAPTER  XXYIII. 

Place  of  Composition. 

The  majority  of  scholars  assign  the  Didache  to  Alexandria 
in  Egj^ptjf  a  minority  to  Palestine  or  Syria.  X 

Some  city  of  Asia  Minor,  §  or  of  Greece,  i|  or  even  Rome,  T 
has  also  been  conjectured,  but  without  response. 

The  choice  is  between  Egypt  and  Syria  including  Palestine. 

For  Alexandria  speaks  the  fact  that  there  the  Didache  seems 
to  have  been  first  known  and  quoted  (by  Clement  of  Alex- 
andria), and  used  for  catechetical  instruction  (according  to 
Athanasius).  The  kindred  Epistle  of  Barnabas  and  the 
Apostolical  Church  Order  are  probably  likewise  of  Egyptian 
origin.*'^ 

*Zahn  puts  the  Ep.  of  Clement  c.  96,  Hermas  97-100,  Ignatius  110,  Bar- 
nabas 120-125. 

\  Bryennios,  Zahn,  Harnack,  Bonet-Maury  (p.  35),  Farrar,  Lightfoot  (not 
confidently),  De  Romestin,  Hitchcock  and  Brown. 

X  Caspari,  Langen,  Krawutzcky,  Spence,  Bestmann. 

^  Hilgenfeld. 

I  Canon  Wordsworth  mentions  Corinth,  Athens,  and  Philippi;  Hayman 
(in  the  "  Dublin  Review"  for  January,  1885),  the  region  of  Thessalonica. 

1"  Massebieau,  p.  17. 

**  Harnack  and  Bonet-Maury  (p.  35)  argue  also  from  the  omission  of  the 


124  PLACE   OF   COMPOSITIOK 

But  tliere  is  an  insuperable  objection  to  Egypt  in  tbe  allu- 
sion, in  one  of  the  eucliaristic  prayers,  to  th.e  broken  bread 
which  was  "  scattered  (in  grains)  over  the  mountains^  '*  This 
is  entirely  inapplicable  to  the  valley  of  the  Nile  and  to  the 
bare  rocks  on  the  border  of  the  desert.  Of  less  weight  is  the 
provision  for  exceptional  baptism  in  warm  water  (Ch.  VII.  2), 
which  seems  to  point  to  a  cold  climate. 

On  the  other  hand,  nothing  can  be  said  against,  and  much 
in  favor  of,  Southern  or  Northern  Syria  as  the  fatherland  of 
the  Didache^  provided  we  j^ut  its  composition,  as  we  must, 
before  the  Ignatian  Epistles  and  the  establishment  of  Episcopacy 
in  Syria,  as  a  separate  order  of  the  ministry. 

Some  considerations  point  strongly  to  Palestine  and  even  to 
Jerusalem :  the  constant  use  of  the  Grospel  of  Matthew,  which 
originated  in  that  country;  the  affinity  with  the  theology  and 
practical  genius  of  James,  whose  letter  hails  from  the  capital 
of  the  theocracy ;  and  the  approval  of  the  community  of 
goods  (comp.  IV.  8  with  Acts,  iv.  32),  which  seems  to  have 
been  confined  to  that  city.  The  church  of  Jerusalem  was  in- 
deed disjoersed  to  Pella  in  the  Decapolis  during  the  Jewish  war, 
but  it  was  reconstructed  afterwards  and  continued  its  existence 
down  to  the  second  and  more  complete  destruction  of  the 
city  under  Hadrian,  when  its  continuity  was  again  interrupted. 
The  Didaclie  is  not  unworthy  of  the  mother  church  of,  Chris- 
tendom, where  once  all  the  twelve  Apostles  lived  and  labored, 
where  the  first  Christian  Council  was  held,  and  where  James 
the  brother  of  the  Lord  spent  his  public  life  as  the  last  con- 
necting link  between  the  old  and  new  dispensation  and  suffered 
martyrdom  for  his  faith  in  Christ.  That  church  was  never 
much  influenced  by  Paul's  teaching'and  kept  him  at  a  respect- 
ful distance.  This  would  well  agree  with  the  spirit  of  the 
Didache. 

But  nearly  as  much  may  be  said  for  Antioch,  the  Northern 

6adiXeia  in  the  dosology  of  the  Lord's  Prayer,  VIIT.  1,  and  in  the  Sahidic 
Tersion  of  the  Gospels;  but  Gregory  of  Nyssa  omits  it  likewise. 

*IX.4:  S^TCFp  rjy  rovro  TO  xXadnta  SisdHOfjTndue'vov  tytdrcj  tojvv- 
p  £  CO  V  .  The  last  three  words  are  significantly  omitted  in  a  similar  eucha- 
ristic  prayer  ascribed  to  Athanasius  and  quoted  in  my  notes  ad  loc. 


AUTHORSHIP.  125 

capital  of  Syria,  tlie  motlier  cliurch  of  Gentile  Christianity, 
where  the  Christian  name  was  first  given  to  the  disciples, 
where  Jews  and  Grentiles  first  mingled  into  one  community, 
and  where  the  two  nationalities  first  came  into  conflict  with 
each  other  about  the  question  of  circumcision  and  the  yoke  of 
the  ceremonial  law.  There,  as  well  as  in  Jerusalem,  all  the 
conditions  (except  the  community  of  goods)  were  given  for  such 
a  Jewish-Christian  Irenicum  as  the  Didache.  The  book  must 
have  been  well  known  in  Syria,  for  there  it  was  expanded  and 
superseded  by  the  Pseudo  -  Clementine  Constitutions  and 
Canons,  which  are  certainly  of  Syrian  origin. 


CHAPTER   XXIX. 

Auiliorship. 

The  author  modestly  concealed  his  name  and  gives  no 
clue  to  his  identification.  But  he  was  certainly  a  Jewish 
Christian,  and  probably  a  companion  and  pupil  of  the  Apostles. 
He  belongs  to  the  school  of  Matthew  and  James ;  he  empha- 
sizes the  legal  and  moral  element  in  Christianity,  but  is  fully 
pervaded  at  the  same  time  by  the  spirit  of  charity,  meekness, 
gentleness  and  generosity  which  animates  the  Gospel.  He 
shows  no  influence  of  the  ideas  and  doctrines  of  Paul,  which 
had  hardly  reached  the  Jewish  congregations,  and  never  fully 
pervaded  them.  The  few  probable  allusions  to  his  Epistles 
refer  to  matters  of  common  agreement.  Yet  he  is  no  more 
opposed  to  Paul  than  either  Matthew  or  James.  He  may  be 
said  to  be  ante-Pauline  (as  to  spirit,  not  as  to  time),  but  not 
anti-Pauline.*     He  gives  the  teaching  of  the  Twelve  Apostles 

*  This  is  the  opinion  of  Dr.  Sadler  in  "  The  Guardian  "  for  June  4,  1884 
(I  quote  from  the  article  of  E.  V.  in  the  "British  Quarterly  Review"  for 
April,  ls8.>,  p.  339).  It  is  as  far  as  a  fair  interpretation  allows  us  to  go. 
Canon  Churton,  in  the  same  paper,  is  certainly  wrong  when  he  stigmatizes 
the  Didache  as  "  distinctly  anti- Pauline  and  heretical,"  pervaded  by  a  "  Sad- 
ducean  tendency"  {sic/},  and  "evading  the  doctrines  of  the  cross,"  like  the 


126  AUTHORSHIP. 

of  Israel,  but  witli  no  more  intention  of  denying  the  authority 
of  the  Apostle  of  the  Gentiles  than  the  author  of  the  Aj)oc- 
alypse  when  he  speaks  of  the  "  Twelve  Apostles  "  of  the  Lamb 
(xxi.  14).  His  style  and  phraseology  are  Hebraistic.  He 
calls  the  Prophets  "high  priests."  He  refers  to  the  first  fruits 
of  the  produce,  and  to  the  Jewish  fasts  on  Tuesday  and  Thurs- 
day. He  calls  Friday  "  Preparation  day."  He  is  acquainted 
with  the  Old  Testament  and  the  Jewish  Apocrypha  (The  Book 
of  Ecclesiasticus  and  Tobit).  He  abstains  from  all  polemics 
against  the  Jewish  religion,  and  thereby  differs  strongly  from 
the  author  of  the  Epistle  of  Barnabas.  He  enjoins  the  recital  of 
the  Lord's  Prayer  three  times  a  day,  in  evident  imitation  of  the 
Jewish  hours  of  prayer.  He  abhors  the  eating  of  meat  offered  to 
the  gods  as  a  contamination  with  idolatry,  and  adheres  to  the 
compromise  measures  of  the  Council  of  Jerusalem,  over  which 
James  presided.  He  even  seems  to  recommend  the  bearing  of 
the  whole  yoke  of  the  law  as  a  way  to  perfection,  but  he  is  far 
from  requiring  it  or  casting  reflection  upon  the  more  liberal 
Gentile  Christians.  The  whole  sum  of  religion  consists  for 
him  in  perfect  love  to  God  and  to  our  .fellow-men  as 
commanded  in  the  Gospel,  or  in  what  James  calls  "  the  perfect 
law  of  liberty  "  (i.  25). 

It  does  not  follow,  however,  that  the  Didache  was  written 
exclusively  for  Jews ;  on  the  contrary,  it  is,  according  to  the 
title,  intended  for  "the  nations  "  in  the  same  sense  in  which  the 
Gospel  is  to  be  preached  to  "all  nations,"  according  to  the 
Lord's  command  in  Matthew  (xxviii.  19). 

Beyond  this  we  cannot  safely  go.  The  real  author  will 
probably  remain  unknown  as  much  as  the  author  of  the 
Epistle  to  the  Hebrews,  which  is  of  the  order  of  Melchisedek, 
"without  father,  without  mother,  without  genealogy,  having 
neither  beginning  of  days  nor  end  of  life." 

In  conclusion,  we  mention  two  conjectures  as  to  authorship, 
which  have  been  proposed  by  the  most  recent  writers  on  the 

false  apostles  and  deceitful  workers  who  transformed  themselves  into 
Apostles  of  Christ.  Such  a  book  would  have  been  denounced  and  abhorred 
by  Eusebius  and  Athanasius  instead  of  being  allowed  to  be  used  for 
catechetical  instruction. 


THE  APOSTOLICAL   CHURCH  ORDER.  127 

Didache^  and  whicli  are  about  equally  ingenious  and  plausible, 
but   alike   destitute   of   solid   foundation. 

Canon  Spence  *  assigns  the  authorship  to  Bishop  Sjmeon 
of  Jerusalem,  the  son  of  Cleopas,  the  nephew  of  Joseph  and 
cousin  of  our  Lord,  who,  according  to  Hegesippus  in  Eusebius, 
succeeded  James  the  Lord's  brother  after  his  martyrdom, 
and  ruled  the  Pella  community  in  the  Decapolis  from  about  69 
to  106.  He  wrote  the  Didache  between  80  and  90  as  a  manual 
for  the  instruction  of  the  surrounding  heathens. 

Dr.  Bestmannf  goes  further  back,  to  the  momentous  collision 
between  Paul  and  Peter  at  Antioch  before  the  church,  and  the 
reaction  of  Jewish  conservatism  under  the  lead  of  James  of 
Jerusalem.  Soon  after  the  destruction  of  the  city  the  Didache 
was  issued  as  a  Manifesto  and  Ultimatum  of  the  Jewish  section  of 
the  Antiochian  Church,  but  was  rejected  by  the  Gentile  portion, 
which  issued  the  Epistle  of  Barnabas  as  a  counter-Manifesto. 
This  Epistle  shows  that  God  had  already,  through  the  Prophets, 
and  then  through  Christ,  abolished  the  law  as  an  outward 
ordinance,  that  the  unbelieving  Jews  have  no  claim  to  the  Old 
Testament,  and  that  it  is  only  an  allegory  of  Christianity. 
The  opposition,  however,  was  softened  by  the  Appendix  of  the 
Two  Ways,  which  was  added  to  Barnabas  for  the  jDurpose  of 
exhibiting  the  harmony  of  the  Jewish  and  Hellenic  sections  of 
the  Church  in  the  fundamental  moral  principles  and  practices 
of  Christianity. 


CHAPTER    XXX. 

The  Apostolical  Church  Order^  or  the  Ecclesiastical  Canons  of  the 
Holy  Apostles. 

With  the  progress  of  ecclesiasticism,  the  change  of  customs, 
the  increase  of  legislation,  and  the  power  of  the  clergy,  the 
Didache  underwent  various  modifications  and  adaptations, 
and  was  ultimately  superseded. 

*  Excursus  ii.,  p.  95  sqq. 

f  In  his  OescMchte  der  christUchen  Sitte,  Theil  ii.,  Nordlingen,  1885,  pp. 
136-153. 


128  THE    APOSTOLICAL   CHURCH   ORDER. 

It  was  long  felt  that  tlie  Pseudo-Clementine  Apostolical  Con- 
stitutions and  Canons,  of  tlie  fourth,  century,  presuppose  an  older 
and  simpler  document  free  from  sacerdotal  and  hierarchical 
interpolations.  This  was  found  at  last  in  the  Didache^  but  not 
at  once.  There  is  an  intervening  link,  which  probably  dates 
from  Egypt  in  the  third  century.* 

This  is  the  so-called  Apostolical  Church  ORDER,f  or 
Ecclesiastical  Constitutions  and  Canons  of  the  Apos- 
tles, also  quoted  as  Epitome,  or  Apostolical  Canons,  X  but 
not  to  be  confounded  with  the  Canons  at  the  end  of  the  eighth 
book  of  the  Apostolical  Constitutions.  It  is  the  great  law 
book  of  the  churches  of  Egypt. 

It  was  first  made  known  at  the  close  of  the  seventeenth  cent- 
ury in  ^tbiopic  and  Arabic  texts,  but  excited  little  atten- 
tion. § 

Professor  Bickell,  of  Marburg,  an  eminent  historian  of 
church  law,  discovered  a  Greek  MS.  at  Vienna  and  published 
it  with  a  German  translation  in  1843  under  the  title  Ordinatio 
ecclesiastica  Apostolorum  or  Apostolische  Kirchenordnung.\     He 


*  The  argument  which  Lagarde  drew  from  the  quotation  of  Clement  of 
Alexandria  in  favor  of  an  earlier  origin,  in  the  second  century,  is  now  worth- 
less, as  that  quotation  is  made  from  the,  Didnche. 

f  Apostolische  Kirch enordnung.  Under  this  title  it  is  usually  quoted  by 
German  writers,  as  Bickell,  Harnack,  Krawutzcky,  Holtzmann. 

X  A  title  preferred  for  brevity's  sake  by  English  and  American  writers. 

§  The  ^thiopic  text  was  published  by  Hiob  Ludolf  at  Frankfort  in  1691, 
with  a  Latin  version,  in  his  Commentary  on  ^thiopic  History .  p.  314  sqq., 
The  Arabic  text  was  described  by  Assemani,  and  by  Grabe  in  his  Essay 
upon  Two  Arnhic  MSB.,  in  the  Bodleian  Library,  1711. 

I  In  the  first  volume  of  his  GescMchte  des  KirchenrceJits,  Giessen,  1843, 
Part  I.  pp.  107-132.  (The  second  part  of  the  first  vol.  was  published  after 
his  death  by  Dr.  Eostell  at  Frankfort,  1849.")  The  title  of  the  document 
in  the  Vienna  MS.  is  Ai  dtarayai  ai  did  KXrjfiavro?  xai  navovs?  tx- 
H\ri6ia6TiKol  raiv  dyionv  (XTrodroXoov.  But  the  name  of  Clement  does 
not  appear  in  this  document,  and  is  probably  an  error  of  the  copyist  who 
transferred  it  from  the  Apost.  Constitutions,  an  abridgement  of  which  is 
found  in  the  same  codex.  Johann  Wilhelm  Bickell,  like  his  friend  Vilmar, 
was  an  evangelical  Lutheran  high-r-hurchman.  He  says  :  (Preface,  p.  "viii.)  : 
"  Ohgleich  dem  Glanben  der  evangeliscJien  Kirclie  in  welcJirr  ich  gcboren 
bin  aus  voile?'  Ueherzeuguvg  zvgetfian,  wciss  icJi  mic7i  docJt  von  oiler  Par- 
teilichkeit  gegen  die  catJiolische  Kirche  frei.     Ehenso  ist  mir  nichts  mehr 


THE   APOSTOLICAL   CHURCH   ORDER.  129 

directed  attention  to  the  close  resemblance  between  this 
book  and  the  appendix  to  Barnabas  and  the  Seventh  Book 
of  the  Pseudo-Clementine  Apostolical  Constitutions,  and 
significantly  hinted  at  its  possible  relationship  to  the  Didache^ 
then  not  yet  discovered.* 

The  Greek  text  was  again  published  with  improvements 
and  various  readings  from  a  Syriac  MS.  by  the  learned 
Orientalist,    Paul   de    Lagarde    (1856),  f   by    Cardinal    Pitra 

verTiasst  ah  das  Bestreben,  die  GescMcJite  nacli  einem  im  Voraiis  gcbildeten 
System  zu  construiren."  His  son,  Georg  Bickell,  is  a  convert  to  the  Roman 
Catholic  church,  and  Professor  in  the  University  of  Innsbruck.  He  finds 
in  the  Didache  the  germs  of  purgatory  and  the  sacrifice  of  the  mass.  See 
Ch.  XXXIII.  on  the  Lit. 

*  Ibid.,  p.  65,  note  18,  and  p.  96,  note  14.  This  conjecture  is  worth  quot- 
ing as  it  has  since  been  substantially  verified,  as  well  as  the  later  conjecture 
of  Krawutzcky.  "  Ob  die  Didaclien  der  Apostel, "  says  Bickell,  p.  96,  "  deren 
bereits  Eusebius  gederiM,  mit  unserer  Schrift  {Aposi.  Kirdienordnung)  iden- 
iischsind,  bleibt  ebenso  ungewiss  als  die  Frage  ob  darunter  die  Apost.  Const,  in 
ihrer  ursprungliclien  Gestalf,  oder  in  einem  Ausguge  zu  verstelien  seien.  Man 
konnte  allcnfidls  fur  die  erstere  Ansicht  geltend  machen,  dass  der  Ausdruck 
Didache  in  unserer  Kirchenordnung  C.  5  vorkommt  {vergl.  auch  Ap.  Qesch. 
ii.  42  und  Barnab.  c.  18)  ;  ferner  dass  in  der  Stelle  des  Eusebius  unmittelbar 
tor  den  Didaclien  der  Apostel  der  Brief  des  Barnabas  erivdhnt  wird,  der  mit 
dem  ersten  Theil  unserer  Kirchenordnung  grosse  Aehnticheit  hat;  dass  der 
Umfang  icelchen  die  Didache  der  Apostel  nach  Nicephorus  haben  soil  (200 
Stichcn  Oder  Zeilen),  welcher  zu  den  Apost.  Const,  gar  nicht  passt,  mit  der 
Grosse  unserer  Kirchenordnung  wohl  ubercinstimmen  durfte;  endlich  dass 
neben  den  Didachen  in  einem  Oaf  order  griechischen  Manuscript  {s.  oben  S.  66 
iVoJ.  18)  die  Didaskalie  des  Clemens  als  hiervon  verschieden  erivdhnt  wird, 
unter  der  Didaskalie  des  Clemens  aber  recht  wohl  die  sechs  ersten  Bucher  der 
Apost.  Const,  verstanden  seyn  konnen,  welcJie  auch  in  den  morgenldndischen 
Sa.amlungen  mhen  unserer  Kirchenordnung  als  die  clurch  Clemens  besorgte 
Didaskalie  der  Apostel  aufgenommen  ist.  Dieses  alles  sind  indessen  keine 
sichere  Argumente,  da  der  Lihalt  dieser  Didache  bei  keinem  der  ericdhnten 
Schriftsteller  ndher  a,ngegeben  ist.  Gegen  die  Identitdt  der  erudJinten  Di- 
d'lche  und  unserer  Kirchenordnung  kann  der  Umstand  angefuhrt  werden, 
dass  gerade  der  wichtigste  Theil  der  letzteren,  abgesehen  von  der  Einleitung, 
nicht  in  Didachen  oder  Lehren,  sondern  in  eigentlichen  Geboten  or  Verord- 
nungen  der  Apostel  besteht ;  so  wie  da»s  die  Stelle  aus  den  '■  doctrinis 
apostolorum'  in  der  Schrift  ' de  aleatoribus'  (s.  oben  S.  66  JVot.  18)  zwar 
nicht  in  den  Apost.  Const.,  aber  auch  nicht  in  unserer  Kirchenordnung 
steht." 

f  Reliquce  j\iris  ecclesiastici  antiquissimcB  Syriace.     Lips.  1856.      Reli^ 
iqucB  juris  ecclesiastici  Greece.     Lips.  1856  (pp.  77-86> 
9 


130  THE   APOSTOLICAL   CHURCH   ORDER. 

(1864),*  by  Hilgenfeld  (1866  and  1884),  f  by  Bryennios 
(1883),  X  and  by  Harnack  (1884).  § 

The  same  book  was  issued  in  tbe  Memphitic  dialect,  with 
an  English  translation  by  Henry  Tattam  (Archdeacon  of  Bed- 
ford), in  1848,  from  a  MS.  procured  in  Egypt  by  the  Duke  of 
Northumberland,  which  is  beautifully  written  in  Coptic  and 
Arabic,  ||  and  again  in  the  Thebaic  dialect  of  Egypt  by 
Lagarde  (1883).  ^ 

In  this  interesting  document  portions  of  the  first  six  chap- 
ters of  the  Didache  are  literally  put  into  the  mouth  of  the 
several  Apostles  who  are  introduced  in  a  sort  of  dramatic  dia- 
logue as  speakers  after  the  fashion  of  the  legend  of  the  Apos- 
tles' Creed.     John,  with  his  charisma  of  theological  insight, 

*  Juris  ecclesiastici  Qrcecorum  hisforia  et  monumenta.  Tom.  i.  Romae 
1864  (pp.  75-86).  Pitra  used  in  addition  to  the  Vienna  MS.  a  Cod.  Ottobon- 
iensis  gr.  in  the  Vatican  Library,  dating  from  the  fourteenth  century, 
abridged  and  entitled  tTtivoi^ir/  opoov  rcSv  dyioov  (XTtodruXoDv  KaBoA.iHT/i 
■7tapaS6i}EODi.  It  presents  the  same  passages  and  omissions  as  the  S)Tiac  MS. 
used  by  Lagarde.     "  Epitome  "  is  therefore  an  improper  title  for  the  whole. 

f  Novum  Testamentum  extra  canonem  receptum,  ed.  i.,  Fase.  iv.,  pp.  93- 
106;  ed.  altera,  aucta  et  emend.  Lips.  1884,  Fasc.  iv.,  111-121,  under  the 
title  Duce.  Vice  vel  Judicium  Petri.  Hilgenfeld  still  defends  the  identity  of 
these  documents,  instead  of  identifying  the  Duce  Vice  with  the  Didache. 

X  In  his  ed.  of  the  Did.  §  5'  under  the  title  'ETZiroiiy}. 

§  In  his  Die  Lelire  der  zivolf  Apostel,  pp.  225--?37.     He  had  previously  (in 
the  second  ed.  of  Barnabas,  1878)  directed  attention  to  a  new  Greek  MS.  dis- 
covered by  0.  von  Gebhardt  in  the  Synodical  Library  at  Moscow,  which  con- 
tains chs.  iv.-xiv.     H.  de  Romestin  has  reprinted  Harnack's  text  (pp.  29-33) 
We  give  it  below  with  an  English  version  as  Doc.  V. 

II  The  Apostolical  Constitutions,  or  Canons  of  the  Apostles  in  Coptic. 
With  an  English  Translation.  London  (printed  for  the  Oriental  Translation 
Fund),  1848.  214  pages.  The  first  book,  pp.  1-30,  corresponds  to  the  Di- 
dache. The  dialect  of  the  original  is  the  Memphitic  of  Lower  Egypt.  But 
it  is  itself  a  translation  from  the  Sahidic  or  Thebaic  version,  which  was  made 
directly  from  the  Greek.  Tattam  had  in  his  possession  a  defective  Sahidic 
MS.  with  which  he  compared  the  Memphitic.     See  below.  Doe.  VI. 

IT  ^gyptiaca.  Getting.  1883.  The  Thebaic  MS.  is  from  the  year  1006,  and 
is  in  the  British  Museum  {Orient.  1320).  Lightfoot  had  directed  attention  to 
it  in  his  Appendix  to  8.  Clement  of  Rome,  Lond.  1877,  pp.  466-468.  "  It  is," 
he  says,  "of  large  4to  or  small  folio  size,  written  on  parchment,  and  was  re- 
cently acquired  from  Sir  C.  A.  Murray's  collection.  It  consists  of  two  parts, 
apparently  in  the  same  handwriting,  but  with  separate  paginations.  At  the 
end  is  the  date  ...  the  year  732  of  Diocletian,  or  a.d.  1006." 


THE  APOSTOLICAL  CHURCH  ORDER.  131 

takes  tlie  lead  in  moral  precepts ;  Peter,  with  the  charisma  of 
government,  lays  down  the  ecclesiastical  laws.  A  curious 
feature  is  that  Martha  and  Mary  are  likewise  introduced  as 
speakers,  though  only  with  a  few  enigmatic  words,  which  seem 
to  refer  to  the  exclusion  of  deaconesses  from  all  part  in  the 
distribution  of  the  elements  of  the  Lord's  Supper. "^^  Peter  and 
Cephas  are  distinguished  as  two  persons. f  Bartholomew  and 
Nathanael  are  also  distinguished  ;  but  only  one  James  is  men- 
tioned ;  while  Matthias,  who  was  elected  in  the  place  of  Judas, 
is  omitted,  -and  Paul  is  ignored,  although  in  the  Apostolical 
■  Constitutions  he  figures  as  one  of  the  speakers.  The  in- 
troductory salutation  is  taken  from  the  Epistle  of  Barnabas, 
cap.  i. 

The  last  17  canons  (from  14-30)  have  nothing  to  do  with 
the  Didache^  and  contain  directions  about  the  qualifications  of 
Bishops,  Presbyters,  Deacons,  Readers,  Widows  and  Deacon- 
esses, and  the  duties  of  the  laity,  which  evidently  presuppose 
a  more  developed  stage  of  ecclesiastical  organization  than  the 
one  of  the  Didache.  There  is  also  an  approach  to  clerical  celib- 
acy. Peter  (who  was  himself  married)  says  of  the  Bishop 
(can.  16) :  "  It  is  good  if  he  be  unmarried  ;  if  not,  he  should  be 
the  husband  of  one  wife  (comp.  1  Tim.  iii.  2) ;  a  man  of  learn- 
ing and  capable  of  expounding  the  Scripture ;  if  unlearned,  he 
should  be  meek  and  full  of  charity  to  all."  Peter  concludes 
the  colloquy  with  the  exhortation :  "  This,  my  brethren,  we 
request  you,  not  as  if  we  had  authority  to  compel  any  one,  but 
because  we  have  a  charge  from  the  Lord  to  keep  the  com- 
mandments, nothing  taking  from,  or  adding  to  them,  in  the 
name  of  our  Lord,  to  whom  be  the  glory  forever.     Amen," 

According   to  the   careful   investigation   of   Harnack,  this 

*  Can.  26  in  Harnack  (p.  236),  can.  80  and  31  in  Bickell  (p.  130).  See 
Bickell's  note.  Harnack  (p.  215,  note)  is  disposed  to  derive  this  feature  from 
the  apocryphal  Gospel  of  the  Egyptians,  and  refers  to  the  Coptic  book 
"Pistis  Sophia,"  where  the  Lord  converse-;  with  Mary  (namely,  Mary  Magda- 
lene, who  is  identified  with  the  sister  of  Martha). 

f  Clement  of  Alexandria  (Euseb.  i.  12)  likewise  distinguished  Cephas 
whom  Paul  censured  at  Antioch  (Gal.  ii.  11),  from  the  Apostle  Peter  (to 
save  his  character),  but  made  him  one  of  the  seventy  disciples.  See  Zahn, 
Sujyplem.  Clem.,  p.  68  sq. 


132  THE   APOSTOLICAL   CONSTITUTIONS. 

Apostolical  Church  Order  is  a  mechanical  and  unskilful  com- 
pilation from  four  or  five  older  documents,  the  Didache^  the 
Ej^istle  of  Barnabas,  and  two  other  writings,  one  from  the  end 
of  the  second,  the  other  from  the  beginning  of  the  third  cent- 
ury. The  compiler  added  the  fictitious  dress  and  distributed 
the  matter  among  the  difi^erent  Apostles.  Harnack  assigns 
the  composition  to  Egypt,  at  the  beginning  of  the  fourth  cent- 
ury before  the  establishment  of  the  imperial  church,  and  sev- 
eral decades  before  the  Apostolical  Constitutions.* 


CHAPTEE  XXXT. 

Tlie  Apostolical  Constitutions. 

A  SECOND  expansion  of  the  Didache^  far  more  important  and 
successful  than  the  Ecclesiastical  Canons^  is  the  seventh  Book 
of  the  Pseudo-Clementine  Apostolical  Constitutions  and  Canons, 
from  the  beginning  or  middle  of  the  fourth  century,  f 

*  L.  c,  p.  218.  He  gives  as  an  argument  that  the  terra  litapxicci  in  the 
ecclesiastical  sense  is  not  used  before  a.d.  300.  Bickell  assigns  the  Canons 
to  the  beginning  of  the  third  century,  Hilgenfeld  and  Lagarde,  who  identify 
it  with  the  Duce,  Vice  or  Judicium  Petri,  to  the  end  of  the  second  (H. 
wrongly  to  Asia  Minor,  an  account  of  the  prominence  given  to  John),  B5h- 
mer  to  a  still  earlier  date  (160),  but  Pitra,  Krawutzcky,  and  Bryennios  to 
the  fourth  century,  Pitra  as  late  as  c.  381. 

f  Ed.  princeps  in  Greek  by  Francis  Turrian,  Venice,  1568,  and  of  the  Latin 
interpretation  by  Bovius,  Venice,  1563;  then  in  Greek  and  Latin  by  Cotelier, 
Patres  Apost.  ;  also  in  Mansi's  Concilia;  Harduin's  Cone;  Migne's  Patrol. 
tom.  i.  509  sqq.  (a  reprint  of  Cotelier,  Gr.  and  Lat.)  Best  critical  editions 
of  the  Greek  text  only  by  Ueltzen  ( Rostock,  1853 ),  and  Paul  de  Lagarde 
(Lipsiag  et  Londoni,  1862).  English  translation  by  William  Whiston  (a 
very  able  and  learned,  but  eccentric  divine  and  mathematician,  professor  at 
Cambridge,  expelled  for  Arianism,  d.  1742),  in  "  Primitive  Christianity  re- 
vived," London,  1712,  second  vol.  (  The  Constitutions  of  the  Apostles,  by 
Clement,  Greek  and  English).  In  a  third  volume  he  tried  to  prove  that  these 
Constitutions  "are  the  most  sacred  of  the  canonical  books  of  the  New  Test." 
His  translation,  as  amended  by  James  Donaldson,  is  published  in  Clark's 
*'  Ante-Nicene  Library,"  vol.  xvii.  (Edinb.  1870).  The  seventh  Book  from  ch 
i.-xxxii.,  which  runs  parallel  with  the  Did.,  has  also  been  reprinted  by 
Bryennios  in  his  Prolegomena  (^  5",  dsA.  XZ'-r',  from  Ueltzen's  text ),  and  by 
Harnack  (pp.  178-192,  from  Lagarde's  text,  with  comparative  critical  notes). 


THE   APOSTOLICAL   CONSTITUTIONS.  133 

This  work,  consisting  of  eight  books,  is  a  complete  manual 
of  catechetical  instruction,  public  worship,  and  church  discip- 
line for  the  use  of  the  clergy.  It  is,  as  to  its  form,  a  literary 
fiction,  and  professes  to  be  a  bequest  of  all  the  Apostles,  handed 
down  through  the  Roman  Bishop  Clement,  the  pupil  of  Paul 
and  successor  to  Peter.*  It  begins  with  the  words :  "  The 
Apostles  and  Elders  to  all  who  among  the  nations  have  be- 
lieved in  the  Lord  Jesus  Christ.  Grace  and  peace  from  Al- 
mighty God,  through  our  Lord  Jesus  Christ,  be  multiplied 
unto  you  in  the  acknowledgment  of  Him."  In  the  eighth  book 
the  individual  Apostles  are  introduced  by  name  witli  their 
ordinances  ;f  while  in  the  other  books  they  speak  as  a  body. 
It  has  long  since  been  proven  to  be  pseudo-Apostolical,  and 
hence  has  no  authority  ;  but  as  an  historical  document  it  is  very 
important  and  valuable.  It  is  a  mirror  of  the  moral  and 
religious  condition  of  the  Church  in  the  third  and  fourth 
centuries.:}:  It  abounds  in  repetitions  and  Scripture  quotations 
often  arbitrarily  selected.  The  tone  is  very  pious  and  churchly. 
The  style  is  diffuse  and  contrasts  unfavorably  with  the  terse 
sententiousness  of  the  Didache. 

The  Constitutions  consist  of  three  parts,  which  are  mechani- 
cally thrown  together  by  the  compiler  of  the  last  part. 

So  also  in  Doc.  VII.  of  this  book.    For  the  literature  on  the  Apost.  Const. 
and  Can.  see  Church  History  ii.  183  sqq. 

*  The  first  editors,  Turrian  and  Bovius,  had  no  doubt  of  its  Apostolic  origin, 
and  Whiston  even  believed  that  Christ  himself  had  given  these  instructions 
during  the  forty  days  between  the  resurrection  and  ascension.  But  Baronius 
pronounced  the  Constitutions  apocryphal,  or  at  all  events  interpolated,  and 
Daille  {D^  Pseudcpigraphis  Apostolicis  s.  Lihris  octo  Constit.  Ap.  apoc- 
ryph.  libri  Hi.  Harderv.  1653)  proved  the  forgery,  which,  however,  must 
not  be  judged  according  to  the  modern  standard  of  literary  honesty.  See 
Bickell,  i.  69  sq. 

f  In  the  order  given  vi.  14  :  Peter  and  Andrew ;  James  and  John,  sons  of 
Zebedee;  Philip  and  Bartholomew;  Thomas  and  Matthew;  James  the  son 
of  Alphaeus,  and  Lebbaeus  (  Thaddaeus);  Simon  the  Canaaean  and  Matthias; 
James  the  Brother  of  the  Lord  and  Bishop  of  Jerusalem;  and  Paul,  the 
teacher  of  the  Gentiles,  the  chosen  vessel.  The  order  is  the  same  as  in  Matt. 
X.  2,  except  that  Matthias  is  substituted  for  Judas  Iscariot,  and  James  the 
Brother  of  the  Lord,  and  Paul  are  added. 

X  Von  Drey  and  Krawutzcky  call  the  first  part  of  the  seventh  book  a 
Siitenspiegel. 


134  THE   APOSTOLICAL   CONSTITUTIONS. 

1.  The  first  six  books  are  often  mentioned  under  the  sep- 
arate name  of  Didascalia  or  Catholic  Didascalia.^  They  exist 
separately  in  Syriac,  ^thiopic  and  Arabic  MSS.,  and  conclude 
with  a  doxology  and  Amen.  The  first  book  contains  a  system 
of  morals  for  the  laity ;  the  second  the  duties  of  the  clergy, 
Bishops,  Priests  and  Deacons ;  the  third  treats  of  widows,  of 
Baptism  and  Ordination ;  the  fourth,  of  the  care  of  orphans,  of 
charity  to  the  poor,  of  the  duties  of  parents  and  children,  of 
servants  and  masters ;  the  fifth,  of  the  imitation  of  Christ  in 
suffering,  of  Stephen  the  first  martyr,  of  fasts  and  feasts  and 
the  great  passover  week  ;  the  sixth,  of  schisms  and  heresies,  of 
matrimony  and  celibacy,  of  the  ritual  laws  and  observances. 

2.  The  seventh  book,  of  which  we  shall  speak  presently,  re- 
peats the  principles  and  maxims  of  Christian  morality,  treats 
of  ordinations,  and  gives  long  forms  of  prayer. 

8.  The  eighth  book  treats  of  spiritual  gifts  and  ordinations, 
of  first  fruits  and  tithes,  and  contains  a  number  of  liturgical 
prayers.  At  the  close  are  added  85  Apostolical  Canons ;  the 
last  of  them  gives  a  list  of  the  canonical  books  of  the  Old 
and  New  Testaments  including  two  Epistles  of  Clement  of 
Eome,  and  "  the  Constitutions  dedicated  to  you  the  Bishops 
by  me  Clement,  in  eight  books."  This  is  the  first  reference  to 
the  compilation. 

The  work  is  evidently  a  gradual  growth  of  traditions  and 
usages  of  the  first  three  centuries.  It  originated  in  Syria,  at 
all  events  in  the  East  (for  Peter  and  Eome  are  not  made  promi- 
nent), and  assumed  its  present  collected  shape  in  the  beginning 
of  the  fourth  century,  or  during  the  Nicene  age.  The  first  six 
books  agree  in  many  passages  with  the  larger  Greek  recension 
of  the  Ignatian  Epistles. f  Archbishop  Ussher  suggested  that 
the  two  compilations  are  the  product  of  the  same  author.  Dr. 
Harnack,  the  latest  investigator  of  the  intricate  question,  takes 
the  same  view,  and  by  a  critical  analysis  and  comparison  comes 
to  the  conclusion  that  Pseudo-Clement,  alias  Pseudo-Ignatius, 
was  aEusebian  or  semi-Arian,  and  rather  worldly-minded,  anti- 

*Ini.  1;  ii.  39;  vi.  14,  18. 

f  Bickell  gives  a  list  of  resemblances  in  his  GescMchte  des  Kirchenrechts, 
i.  58  sq.     See  also  Zahn,  Ignatius  von  Antiochien,  p.  144  sqq. 


THE   APOSTOLICAL   CONSTITUTIONS.  135 

ascetic  Bishop  of  Syria,  a  friend  of  tlie  Emperor  Constantius, 
between  340  and  360,  tliat  he  enlarged  and  adapted  the  Didas- 
cal.ia  of  the  third,  and  the  Didaclie  of  the  second  century,  as  well 
as  the  Ignatian  Epistles,  to  his  own  views  of  morals,  worship 
and  discipline,  and  clothed  them  with  Apostolic  authority.* 

The  Apostolical  Constitutions  were  condemned  by  the  Trul- 
lan  Synod  (Concilium  Quinisextum),  a.d.  692,  because  of 
heretical  (semi-Arian)  interpolations,  but  the  85  Canons  of  the 
Apostles  were  sanctioned  as  genuine  and  valid.  Patriarch 
Photius,  of  Constantinople,  the  most  learned  divine  of  the 
ninth  century,  mentions  this  censure  but  passes  a  more  favor- 
able judgment. f  The  book  continued  to  be  highly  esteemed 
and  used  in  the  Oriental  churches  as  the  chief  basis  for  ecclesi- 
astical legislation,  but  was  little  known  in  the  West,  which 
acknowledged  only  50  of  the  Apostolical  Canons. :{:  The  Con- 
stitutions were  for  the  ancient  Greek  church  what  the  Decretals 
of  Pseudo-Isidor  became  for  the  Eoman  church  in  the  dark 
ages. 

We  must  now  consider  more  particularly  the  relation  of  the 
Oonstitutions  to  the  Didaclie.  This  is  confined  to  the  first  32 
chapters  of  the  seventh  book.  Here  the  Didaclie  is  embodied 
almost  word  for  word,  but  with  significant  omissions,  altera- 
tions and  additions,  which  betray  a  later  age.  The  agreement, 
as  far  as  it  goes,  is  a  strong  support  for  the  purity  of  our  text 
of  the  Didache. 

The  moral  part  of  the  Didaclie  (I.-YI.)  is  almost  wholly 
retained,  but  interwoven  with  Scripture  passages  and  examples. 
The  right  to  baptize  (Ch.  VII.)  is  confined  to  the  clergy,  and 
the  act  surrounded  with  additions  of  holy  oil  and  perfume. 
Long  prayers  and  confessions  are  put  into  the  mouth  of  the 
catechumens,  and  a  close  line  of  distinction  is  drawn  between 
two  parts  of  public  worship,  one  for  the  catechumens,  and  one 

*  See  his  book  on  the  Didaclie,  pp.  246-268.  Holtzmann  accepts  this  re- 
sult, but  Zahn  and  Funk  dissent,  though  differing  again  among  themselves. 
Zahn  charges  Pseudo-Ignatius  with  semi-Arianism  (herein  agreeing  with 
Harnack),  Punk  with  Appollinarianism.  Lightfoot  (5.  Ignat.  i.  258):  "He 
leans  to  the  side  of  Arianism,  though  without  definitely  crossing  the  border." 

t  BiUioth.  cod.  112,  113.  %  See  Bickeil,  I.  c.  i.  71-86. 


136  THE   APOSTOLICAL   CONSTITUTIONS. 

for  the  baptized.  The  eucharistic  prayers  of  Chs.  IX.  and  X. 
are  greatly  enlarged,  and  a  full  liturgical  service  is  substituted 
for  the  free  prayers  of  the  Prophets,  The  phrase  "  after  being 
filled  "  (X.  1),  which  refers  to  the  Agape  in  connection  with  the 
Eucharist,  is  changed  into  "  after  j^articipation  "  in  the  sacra- 
mental elements.  The  chapters  on  the  wandering  Apostles  and 
inspired  Prophets  (XI.  and  XII.)  are  entirely  omitted.  Pres- 
byters are  inserted  between  the  Bishops  and  Deacons  (XY.)  as 
a  separate  order,  and  Bishops  are  no  more  local  officers,  but 
diocesans  and  successors  of  the  Apostles.  In  the  eschatalogi- 
cal  chapter  (XVI.)  a  general  resurrection  is  substituted  for  the 
particular  resurrection  of  the  saints.  The  Bishops  ai'e  desig- 
nated "Chief  Priests,"  the  Presbyters  "Priests"  (lepsli),  the 
Deacons  "Levites;"  tithes  are  exacted  in  support  of  the 
clergy ;  the  clergy  are  separated  from  the  laity,  and  the  whole 
Jewish  hierarchy  is  reproduced  on  Christian  soil.  In  short, 
the  Constitutions  are  an  adaptation  of  the  simple  post- Apostolic 
Christianity  of  the  Didache  to  the  sacerdotal  and  hierarchical 
ecclesiasticism  of  the  Xicene  age. 

The  Didache  was  thus  superseded  by  a  more  complete  and 
timely  Church  Manual,  and  disappeared.  As  soon  as  it  was 
rediscovered,  scholars  recognized  it  with  great  delight  as  the 
source  of  the  Seventh  Book  of  the  Apostolical  Constitutions. 

But  there  was  one  dissenting  voice  from  an  unexpected 
quarter.  Two  years  before  the  publication  of  the  Didache,  a 
Eoman  Catholic  scholar.  Dr.  Krawutzcky,  of  Breslau,  had 
made  an  ingenious  attempt  to  reconstruct,  from  the  Seventh 
Book  of  the  Constitutions,  the  Apostolic  Church  Order,  and 
the  Epistle  of  Barnabas,  an  older  and  simpler  document  which 
is  mentioned  by  Rufinus  and  Jerome  under  the  title,  "  The 
Two  Ways,"  or  "The  Judgment  of  Peter."  His  restoration 
turns  out  to  agree  essentially  with  the  first  or  catechetical  part 
of  the  Didache,  and  does  great  credit  to  his  critical  sagacity.* 

*  "  Ueber  das  altkircJdiche  JJnterrichtshuch  'Die  swei  Wege  oder  die  Ent- 
scJieidung  des  Pciyms,^"  in  the  Tubingen  "  Theolog.  Quartalsehrift "  (Rom. 
Cath.)  for  1882.  Heft  III,  pp.  359-445.  The  restoration  of  what  he  regards 
as  the  original  text  is  given  from  p.  433-445.  Harnack  states  the  results  of 
Krawutzcky  (lie  always  inadvertently  omits  the  c  of  his  name),  and  calls  his 


THE   APOSTOLICAL   CONSTITUTIONS.  137 

But  since  the  discovery  lie  refuses  to  acknowledge  the  result. 
He  is  not  satisfied  with  the  theology  of  the  Didache,  because 
it  does  not  come  up  to  the  orthodox  churchmanship  of  Peter, 
and  he  assigns  it,  as  we  have  already  seen,  to  an  Ebionitizing 
source,  after  150.*  He  assumes  that  the  author  of  the  Didache, 
besides  the  Old  Testament  and  the  apocryphal  Gospel  accord- 
ing to  the  Hebrews,  made  use  of  Barnabas,  and  especially  of  a 
much  better  book  on  "  The  Two  Ways,''  which  was  issued  under 
the  high  authority  of  Peter  (hence  also  called  "  The  Judgment 
of  Peter  ")  and  which  was  quoted  as  Scripture  by  Clement  of 
Alexandria,  but  is  now  lost.  The  Didache  had  also  a  polemi- 
cal reference  to  the  "  Second  Ordinances  of  the  Apostles  "  con- 
cerning the  establishment  of  the  eucharistic  sacrifice.  The 
Latin  fragment  of  the  Doctrina  Apostolorum  is  probably  a  dif- 
ferent recension  of  the  Didache,  likewise  based  upon  "  The  Two 
Ways,"  with  the  use  of  Barnabas. 

But  this  is  an  airy  hypothesis.  Until  that  mysterious 
"Judgment  of  Peter"  is  found  by  some  future  Bryennios,  it  is 
safe  to  believe  that  the  "  Teaching  of  the  Twelve  Apostles," 
now  happily  recovered  from  the  dust  of  ages,  is  or  includes 
that  very  book  on  "  The  Two  Ways  "  or  "  The  Judgment  of 
Peter,"  spoken  of  by  Rufinus  and  Jerome ;  and  that  it  is  the 
book  which  Clement  of  Alexandria  quoted  as  Scripture,  which 
was  placed  among  the  New  Testament  Apocrypha  by  Eusebius, 
which  was  used  in  orthodox  churches  as  a  manual  of  catecheti- 
cal instruction  at  the  time  of  Athanasius,  and  which  was 
enlarged,  adapted  and  superseded  by  the  Syrian  compilation 
of  the  Apostolical  Constitutions,  wherein  it  has  been  laid 
imbedded  until,  in  1883,  it  was  brought  to  light  in  its  original 
simplicity  and  integrity. 


essay  "a  critical  masterpiece  such  as  there  are  but  few  in  the  history  of  lite- 
rary criticism  "  (p.  208\  Brown  (in  the  second  ed.  of  H.  and  B. )  gives  the' 
restoration  in  English  as  "  a  brilliant  example  of  legitimate  and  successful 
higher  criticism,"  and  indicates  by  distinct  type  the  divergences  from  the 
actual  Teaching,  pp.  Ixix.-lxxiv.  Neither  Harnack  nor  Brown  could  antici- 
pate the  second  paper  of  Krawutzcky. 

*  See  his  essay  in  the  same  Tubingen  Quarterly  for  1884,  No.  IV.  547- 
606,  which  we  have  noticed  on  p.  23  sq.,  and  p.  86.  In  a  private  letter  tc 
the  author,  Aug.  25,  1885,  Dr.  Kr.  somewhat  modifies  his  view,  and  hence  I 
put  the  date  back  from  200  to  150. 


138  LESSONS    OF   THE    DIDACHE. 

CHAPTER  XXXII. 

Lessons  of  the  Didache. 

The  Didache  has  no  more  authority  tlian  any  other  post- 
Apostolic  writing.  The  truths  it  contains  and  the  duties  it 
enjoins  are  independently  known  to  us  from  the  Scriptures, 
and  are  binding  upon  us  as  revelations  of  Christ  and  his 
Apostles.  It  is  not  free  from  superstitious  notions  and 
mechanical  practices  which  are  foreign  to  Apostolic  wisdom 
and  freedom.  Its  value  is  historical  and  historical  only,  but 
this  is  very  considerable,  and  exceeds  that  of  any  known  post- 
Apostolic  document.  It  touches  upon  a  greater  variety  of 
topics  than  any  of  the  Apostolic  Fathers,  so-called,  and  gives 
us  a  clearer  insight  into  the  condition  of  the  Church  in  the 
transition  period  between  A.  d.  70  and  150. 

The  following  is  a  summary  of  the  lessons  of  the  Didache  as 
regards  the  state  of  Christianity  in  that  part  of  the  East  where 
the  author  resided. 

1.  Catechetical  instruction  was  required  as  a  preparation 
for  church  membership. 

2.  That  instruction  was  chiefly  moral  and  practical,  and 
based  upon  the  Decalogue  and  the  Sermon  on  the  Mount. 
No  doubt,  it  included  also  the  main  facts  in  the  life  of  Christ ; 
for  the  document  assumes  throughout  faith  in  Christ  as  our 
Lord  and  Saviour,  and  repeatedly  refers  to  his  Gospel. 

3.  The  moral  code  was  of  .the  highest  order,  far  above  that 
of  any  other  religion  or  school  of  philosojDhy.  It  was  summed 
up  in  the  two  royal  commandments  of  supreme  love  to  God 
and  love  to  our  neighbor,  as  explained  by  the  teaching  and 
example  of  Christ.  It  emphasized  purity,  gentleness,  humility, 
and  charity.  The  superior  morality  of  Christianity  in  theory 
and  practice  carried  in  it  the  guarantee  of  its  ultimate  victory. 

4.  Baptism  was  the  rite  of  initiation  into  church  member- 
ship, and  was  usually  administered  by  trine  immersion  in  a 
river  (in  imitation  of  Christ's  Baptism  in  the  Jordan),  but 
with  a  margin  for  freedom  as  to  the  quality  of  water  and  the 
mode  of  its  application ;    and  threefold  aspersion  of  the  head 


LESSONS    OF   THE   DIDACHE.  139 

was  allowed  as  legitimate  Baptism  in  case  of  scarcity  of 
the  element.  Fasting  before  the  act  was  required,  but  no 
oil,  salt,  or  exorcism,  or  any  other  material  or  ceremony  is 
mentioned. 

5.  The  Eucharist  was  celebrated  every  Lord's  Day  in  con- 
nection with  the  Agape  (as  at  Corinth  in  the  time  of  Paul), 
and  consisted  of  a  fraternal  meal,  thanksgivings  and  free 
prayers  for  the  temporal  and  spiritual  mercies  of  God  in 
Christ.  It  was  regarded  as  the  Christian  sacrifice  of  thanks- 
giving to  be  offered  everywhere  and  to  the  end  of  time,  accord- 
ing to  the  prophecy  of  Malachi. 

•     6.  There  were  no  other  sacraments  but  these  two.     At  least 
none  is  even  hinted  at. 

7.  The  Lord's  Prayer  with  the  doxology  was  repeated  three 
times  a  day.  This,  together  with  the  Eucharistic  prayers, 
constituted  the  primitive  liturgy  ;  but  freedom  was  given  to 
the  Prophets  to  pray  from  the  heart  in  public  worship. 

8.  The  first  day  of  the  week  was  celebrated  as  the  Lord's 
Day  (in  commemoration  of  his  resurrection),  by  public  worship 
and  the  Eucharist ;  and  Wednesday  and  Friday  were  observed 
as  days  of  fasting  (in  commemoration  of  the  Passion). 

9.  The  Church  at  large  was  extended  and  governed  by 
travelling  Apostles  (or  Evangelists),  who  carried  the  Gospel  to 
unknown  parts,  and  by  Prophets  either  itinerant  or  stationary, 
who  instructed,  comforted  and  revived  the  converts;  while 
the  local  congregations  were  governed  by  Bishops  (or  Presby- 
ters) and  Deacons,  elected  and  supported  by  the  Christian 
people. 

10.  Most  of  the  books  of  the  New  Testament,  especially  the 
Gospel  of  Matthew, were  more  or  less  known,  and  their  authority 
recognized,  but  there  was  as  yet  no  settled  canon  of  the  Script- 
ures, and  the  quotations  and  reminiscences  were  more  from 
living  teaching  than  from  written  books. 

11.  Outside  of  the  Gospel  tradition  nothing  of  any  impor- 
tance was  known  concerning  Christ  and  the  Apostles.  The 
Didache  mentions  only  one  extra-canonical  sentence,  of  un- 
certain authorship  (I.  6.),  possibly  a  reported  saying  of  our 
Lord,  but  it  adds  nothing  of  consequence  to  the  twenty-three 


140  THE   DIDACHE   LITEEATURE. 

sentences  which  tradition  ascribes  to  Him.*  As  Bishop  Light- 
foot  sajs,  "  All  the  evangelical  matter,  so  far  as  we  can  trace 
it,  is  fonnd  within  the  four  corners  of  our  canonical  Gospels." 

12.  Christians  are  to  live  in  prayerful  expectation  of  the  glori- 
ous coming  of  Christ  and  to  keep  themselves  always  in  readi- 
ness for  it. 

These  lessons  are  important,  and  yet  very  meagre  when  com- 
pared with  the  overflowing  fulness  and  unfathomable  depth  of 
the  real  teaching  of  Christ  through  the  Apostles  in  ourGosj)els 
and  Epistles.  Genius  does  not  often  propagate  itself :  So- 
crates, Plato,  Alexander  the  Great,  Charlemagne,  Luther,  Cal- 
vin, Shakespeare,  Cromwell,  Goethe,  left  no  successors.  Periods 
of  great  excitement  and  creative  power  are  followed  by  periods 
of  repose  or  decline.  The  intellectual  inferiority  of  the  Apos- 
tolic Fathers,  even  Clement,  Ignatius,  and  Polycarp,  need  not 
surprise  us.  The  Apostles'  spirit  and  temper  are  there,  but 
the  Apostolic  genius  and  inspiration  are  gone.  The  post- 
Apostolic  writings  are  only  a  faint  echo  of  the  Gospels  and 
Epistles,  the  last  rays  of  the  setting  sun  of  a  glorious  day. 
The  Church  had  to  descend  from  the  Tabor  heights  of  trans- 
figuration to  the  plain  of  every-day  life  and  conflict. 

The  Didacke  makes  no  exception.  It  adds — and  this  is  its 
best  lesson — one  more  irrefutable  argument  for  the  infinite 
superiority  of  the  New  Testament  over  all  ecclesiastical  litera- 
ture,— a  superiority  which  can  only  be  rationally  explained 
by  the  fact  of  Divine  inspiration. 


CHAPTER    XXXIII. 

The  Didache  Literature. 

The  literature  on  the  Didache^  considering  the  short  time 
which  has  elapsed  since  its  first  publication  in  December,  1883, 

*  These  have  been  collected  by  Fabricius,  Grabe,  Anger,  Westcott,  and  in 
my  Church  Hist,  (revised  ed.)  vol.  i.  1G2-167.  The  only  one  of  real  im- 
portance and  great  beauty,  is  guaranteed  as  authentic  by  the  authority  of 
St.  Paul,  Acts  XX.  35. 


THE   DIDACHE   LITERATURE.  141 

or  we  may  saj  (as  far  as  actual  knowledge  in  the  West  is  con- 
cerned) since  February,  1884,  is  unusually  large.  Germany, 
England,  and  America  have  run  a  race  of  honorable  rivalry  in 
editions,  translations,  and  comments,  and  given  proof  of  the 
solidarity  of  the  republic  of  Christian  letters  from  the  distant 
East  to  the  limits  of  the  West.  The  Didache  has  travelled 
in  its  mission  on  the  wings  of  the  printing-press  from  the 
Jerusalem  Monaster}^,  ^^  eTti  to  rip^xa  rr}<;  dvasooz,^^  to  the 
extreme  end  of  the  West,  as  Clement  of  Eome,  in  a  far 
narrower  sense,  says  of  Paul's  journeys. 

I  furnished,  a  few  months  ago,  for  the  second  edition  of  Drs. 
Hitchcock  and-  Brown,  a  Digest  of  the  Didache  Literature  which 
covers  thirteen  pages  (65-77).  The  list  I  now  offer  is  partly 
abridged,  partly  enlarged,  and  differently  arranged.  I  have 
omitted  the  articles  in  weekly  newspapers,  which  are  too  nu- 
merous to  mention,  and  mostly  short,  ephemeral  and  inaccessible 
(though  some  of  them  are  of  exceptional  interest,  as  notably 
those  in  the  London  "  Guardian"  and  the  New  York  "Inde- 
pendent ")  :  but  I  have  added,  on  the  other  hand,  a  number  of 
important  titles  which  have  reached  me  only  within  the  last 
weeks,  after  the  greater  part  of  this  monograph  was  in  type. 
The  principal  works  have  been  referred  to  already  in  the  pre- 
ceding chapters,  but  it  will  be  convenient  for  the  reader  to 
have  them  all  collected  here  with  a  summary  of  their  contents. 
The  list  does  not  pretend  to  be  complete,  but  it  is  far  more 
complete  than  any  yet  published. 

I. — Editio  Princeps,  Constantinople. 

Bryennios,  Philotheos  (Metropolitan  of  Nicomedia  and  D.D.  from 
Edinburgh  University,  1884):  AidaxV  \  tc^v  \  SooSsua  ATtoffTO- 
Xgov  I  £K  rov  ispo6oXvuiriHov  x^^poyp<^^(pov  \  vvv  nptSrov  ixStSo- 
uivT}  I  jiterd  npoXayofievooy  uoci  6t]i.if.ioD6Eoov  |  .  .  .  vito  \  ^iXo- 
S'iov  Bpvevvioi)  \  iiy^rponoXizov  NiKOf.iriSEicxZ.  \  iv  KooKdravri- 
voTtoXsi  I  1883.  (Teaching  of  the  Twelve  Apostles, /rom  the  Jerusalem 
mamiscript,  now  published  for  the  first  time,  with  Prolegomena  and  Notes, 
together  with  a  collation  and  unpublished  part  of  the  Synopsis  of  the 
Old  Testament  by  John  Chrysostom,  from  tJte  same  manuscript.  By 
Philotheos    Bryennios,     Metropolitan    of   Nicomedia.      Constantinople, 


142  THE   DIDACHE   LITERATURE. 

printed  by  S.  I.  Boutyra,  1883.  The  title  page  has  also  a  motto  from  Clemens 
Alex.,  Strom,  lib.  vi.  p.  647  :  "We  must  not  ignorantly  condemn  what  is 
said  on  account  of  him  who  says  it  .  .  .  but  we  must  examine  it  to  see 
il  it  keep  by  the  truth,"  si  ri/i  aXif^eiai  tx^'^oci. 

This  is  a  careful  transcript  (with  a  few  textual  emendations)  of  the 
Jerusalem  MS.,  the  only  one  known  to  exist,  and  never  copied  since.  It  is 
therefore  the  parent  of  all  other  editions.  There  can  be  no  doubt  of  its  ac- 
curacy. Br.  is  an  expert  in  reading  old  Greek  MSS.,  and  thoroughly  at 
home  in  biblical  and  patristic  litei'ature.  Seldom  has  an  ediiio  princeps 
of  any  book  appeared  with  such  thorough  preparation  and  such  a  just  esti- 
mate of  its  value.  The  work  contains  149  pages  Prolegomena  and  55  pages 
text  with  notes,  to  which  are  added  indexes  and  corrigenda  (pp.  57-75).  The 
first  part  of  the  Prolegomena  is  devoted  to  the  Dtdache  itself  ;  the  second 
part  contains  corrections  and  additions  to  the  Epistles  of  Clemens  Rom.  and 
Barnabas,  Chrysostom's  Synopsis  of  the  Old  Testament,  and  other  matter 
from  the  Jerusalem  (Constanlinopolitan)  MS.  Br.  assigns  the  Did.  to  a 
Jewish  convert,  a. d.  120-160  (much  too  late),  illustrates  it  by  ample  quotations 
from  Scripture  and  early  ecclesiastical  wiiters,  and  discusses  its  relation  to 
Barnabas,  Hermas,  the  Ecclesiastical  Canons,  and  the  Apostolical  Constitu- 
tions. He  covers  nearly  the  whole  ground,  answering  many  questions  and 
raising  new  ones.  In  a  conversation  with  Prof.  Edmund  A.  Grosvenor,  of 
Robert  College,  Constantinople,  published  in  the  New  York  "Independent" 
for  Oct.  16, 1884,  Bryennios  expressed  his  view  on  the  value  of  the  Teaching 
to  the  effect  that  the  first  six  chapters,  wliicli  enforce  duties  and  prohibit 
sins  and  crimes,  must  be  regarded  as  coming  from  the  Lord  through  the 
Apostles,  and  therefore  as  binding,  but  that  the  last  ten  chapters,  which  con- 
sist mainly  of  liturgical  and  ecclesiastical  ordinances,  "  have  no  authority 
whatever,  except  so  far  as  the  writer  happens  to  be  correct  in  his  injunc- 
tions." How  far  he  was  correct  in  these  injunctions,  the  Bishop  says  we  can- 
not know.  He  went  on  to  say  :  "  Christ  did  not  formulate  a  system.  He 
gave  only  a  faith  ;  and  the  Apostles  did  hardly  more."  .  .  .  "There  is 
all  the  difference  between  the  two  parts,  of  inspiration  on  the  one  side,  and 
of  human  compilation  and  contrivance  on  the  other." 

Comp.  an  article  of  Bryennios,  nspi  rrji  Jidaxyi  r.  Sod8.  (XTtodr.  in 
the  'EMKXr/6ux6riJ^}}  'jAz/Ssm,  Constant.  1884,  10  (23)  vosn.  p.  51'^-57'>  ;  a 
brief  letter  in  the  "  Andover  Review  "  for  June,  1884,  pp.  602-663  ;  and  his 
autobiographical  sketch  at  the  close  of  this  book.  Also  Prof.  Edmund  A. 
Grosvenor  :  An  intervieiv  with  Bishop  Bryennios,  in  the  "  Andover  Review  " 
for  Nov.  1884,  pp.  515-516,  and  his  sketch  of  Br.  in  the  "Century  Monthly 
Magazine,"  N.  York,  for  May,  1885,  pp.  167-171 ;  Philip  Schaff:  Philotheos 
Bryennios  in  "The  Independent"  for  April  16,  1885,  and  in  "Harper's 
Weekly"  for  April  25,  1885. 

Bapheides,  Philaretos  (successor  of  Bryennios  as  Professor  in  the 
Patriarchal  Seminary  at  Chalce)  :  a  review  of  the  ed.  of  Bryennios  in  the 
'EHxXrjGiadrutri  'A^V^sioc,  Constant.,  Jan.  {I,  1884. 

He  is  inclined  to  date  the  Did.  at  about  the  year  100.  This  I  learn  from 
the  "  Theol.  Literaturzeitung  "  for  Feb.  23,  1884  (No.  IV.  fol.  104). 


the  didache  liteeature.  143 

11. — German   Editions,   Translations,  and   Discussions. 

Bestmanx,  Dr.  H.  J.  :  Gesehichte  der  christlichen  Sitte.  Theil.  II. 
Nordlingen,  1885,  pp.  136-153. 

The  Did.  was  written  at  Antioch  soon  after  the  destruction  of  Jerusalem 
and  issued  as  a  church  programme  by  the  Jewish-Christian  (Petrine)  party 
with  the  view  to  gain  the  Gentile-Christian  (Pauline)  party  (comp.  Gal.  ii.) 
to  their  conservatism,  but  was  answered  by  the  Hellenic  brethren  in  the  Epis- 
tle of  Barnabas  with  a  vigorous  protest  against  Judaism,  yet  with  an  ap- 
pended Irenicum  in  matters  of  practical  morality.  {Geistreich,  but  not 
stic7i7ialfig.)—ln  a  notice  of  Harnack,  in  Luthardt's  "  Theol.  Literaturblatt " 
for  Jan.  8,  1885  (col.  53-55),  Bestmann  denies  that  the  Did.  favors  an  ascetic 
tendency  which,  ultimately  produced  the  monastic  system.  "The  yoke  of 
the  Lord"  (vi.  2)  is  not  celibacy,  as  Ha.  holds,  but  the  ceremonial  law.  ^ 

BiCKELL,  Georg  (Dr.  and  Prof,  in  the  R.  Cath.  University  of  Innsbruck) :  (/y  y^i^^ 
Die  neiienfdeckte' 'Lehre  der  Apostd "  und  die  Liiurgie.    In  the  ' '  Zeitschrift         / 
fur  Kathol.  Theologie."  Innsbruck,  1884,  Jahrgang  VIII.  Heft  II.  pp.  400-412. 

Dr.  B.  (a  convert  to  the  Roman  Cath.  Church)  regards  the  Didache  as  the 
source  of  the  "Apostolic  Church  Order  "  (first  edited  in  Greek  by  his  father 
who  was  a  Protestant),  and  of  the  seventh  book  of  the  ' '  Apost.  Constitu- 
tions," and  puts  it  at  the  beginning  of  the  second  century,  if  not  earlier.  He 
finds  in  it  the  doctrine  of  purgatory  (Ch.  I.  5 ;  comp.  Matt.  v.  36),  of  the  dis- 
tinction between  good  works  commanded  and  good  works  recommended 
(Ch.  VI  2),  and  of  the  sacrifice  of  the  mass  (Chs.  IX.,  X.,  XIV.).  In  his 
article  Liturgie,  in  the  R.  C.  •'  Real-Encyclopaedie  der  Christl.  Alterthiimer," 
ed.  by  F.  X.  Kraus,  Freiburg  i.  B.  1885,  p.  310  sqq.,  Bickell  assigns  the 
Did.  to  the  end  of  the  first  century.  It  is  not  yet  touched  by  Pauline  and 
Johannean  ideas  (?),  and  is  the  source  of  Barnabas.  The  eucharistic  prayers 
agree  closely  with  the  eulogite  of  the  Jewish  Paschal  Ritual,  and  enable  us 
to  reconstruct  the  liturgy  as  it  stood  between  the  founding  of  the  Church  and 
the  age  of  Justin  Martyr.  The  thankgivings  in  Chs.  IX.  and  X.  give  the  old- 
est forms  of  the  ante-communion  and  post-communion  prayers. 

BiELENSTEiN,  Pastor  Dr.  A.:  Warum  enthalt  die  Jtdaxv  ^gJ''  S  oo- 
S  sua  (XTtoa  T  oXoov  nichts  Le/irhaftcs  ?  Riga  (Russia) ,  1885.  Reprinted 
from  the  "  Mitthnlungen  und  NachricMcn  fur  die  Evang.  Kirclie  in  Russ- 
land"  for  Feb.  and  March,  1885.  8  pp.  Reviewed  by  Dr.  Th.  Zahn  in 
Luthardt's  "  Theolog.  Literaturblatt,"  Leipzig,  for  April  3,  1885,  col.  123  sq. 

I  know  this  brochure  only  from  the  brief  notice  of  Zahn,  who  agrees  with 
its  answer  to  the  question  why  the  Did.  contains  no  doctrines.  It  is  on  ac- 
count of  its  fragmentary  character  and  immediate  practical  object  in  cate- 
chetical instruction.  The  words  ravta  Ttdvra  itpoEinovzfi  in  vii.  1  refer 
to  a  brief  address,  introductory  to  the  baptismal  act,  not  to  a  long  preced- 
ing instruction.  The  first  six  chapters  point  to  the  negative  and  positive 
baptismal  vow  (the  aitozayri  and  6vvr(xyr]),  which  was  no  doubt  connected 
with  Baptism  from  the  beginning. 

BoNWETSCH,  G.  N.  (Prof,  in  Dorpat):  Die  Proplietie  im  aimst.  und  nach- 
apost.  Zeitalt€r,in'LvAh&TdLi's  "Zeitschrift,"  Leipz.,  1884,  Heft  VIII.  pp. 
408-423;  Heft  IX.  460  sqq. 


144  THE   DIDACHE   LITERATURE. 

He  puts  the  DidacJie  between  100  and  125,  and  explains  the  prophetic  office. 

Cassel,  Paul:  Notice  in  "Sunem,"  No.  25,  1884. 

Friedberg,  Dr.  EMiL(Prof.  inliQi-gzig. authov oi Lehrhuch  deskatholischen 
und  evcmgeltscheii  Kirchenrechts,  seed.  ed.  Leipz.  1884):  Die  ulteste  Ord/iuug 
der  cJuistlichen  Kirche,  in  the  "  Zeitsclirift  fiir  Kirchenrecht,"  xix.  4  (1884), 
pp.  408-435.     (I  could  not  procure  this  essay,  which  is;  probably  important.) 

Funk,  F.  X.  (Dr.  and  R.  Cath.  Prof,  of  Ch.  Hist,  in  Tubingen):  Die  Doc 
trina  Apostolorum.  In  the  "  Theol.  Quartalsehrift,"  Tubingen,  1884,  No. 
III.  pp.  381-402. 

German  translation  and  discussion.  F.  assigns  the  Did.  to  the  first  cent- 
ury and  before  Barnabas,  and  regards  it  as  tlie  oldest  post-Aposto!ie  book. 
He  traces  it  to  Egypt.  In  the  same  Quarterly  for  1885,  No.  1.  pp.  159-167, 
Dr.  Funk  criticizes  the  editions  of  Hilgenfeld,  VViinsche,  and  Harnack. 
He  rejects  Hilgenfeld's  view  of  the  Moiitanistic  bias  of  the  Did.  He  main- 
tains against  Harnack  the  priority  of  the  Did.  over  Barn,  and  Hernias, 
denies  the  identity  of  Pseudo-Clement  and  Pseudo-Ignatius,  and  the  semi- 
Ariauism  of  the  Apost.  Const. ,  and  charges  Ha.  with  several  blunders.  He 
says  nothing  about  Krawutzcky's  first  paper,  but  notices  it  in  the  "Lit. 
Rundschau,"  Freiburg,  Oct.  1884, 

Hi_ENACK,  Adolf  (Dr.  and  Prof,  of  Church  History  in  Giessen) :  Die  Lehre 
der  zwolf  Apostd  nchst  Untersucliungen  zur  dltesten  Geschichte  der  Kirchen- 
verfasstmg  und  dcs  Kirchenrechts  (including  an  appendix  by  Oscar  von  Geb- 
hardt).  In  "Texte  und  Untersuchungen  zur  Geschichte  der  altchristl. 
Literatur,"  herausgeg.  von  Oscar  von  Gebhardt  und  Ad.  Harnack.  Band 
11.  Heft  I.,  1884  (July).     Leipzig  (J.  C.  Hinrichs'sche  Buchhandlung). 

The  Gr.  text  and  Germ,  trans,  with  notes,  pages  70  ;  Prolegomena,  pages 
294.  The  m.ost  elaborate  work  on  the  DidacJie.  The  author  directed  early 
attention  to  it  in  Germany,  and  gave  a  translation  of  Chaps.  VII.-XVI.  in  the 
"Theol.  Literaturzeitung  "  for  February  3,  1881.  He  maintains  that  the 
Did.  was  composed  in  Egypt  between  a.d.  120  and  165  ;  that  the  author 
made  use  of  Barnabas  and  Hermas ;  that  one  and  the  same  writer  interpolated 
the  Apostolical  Constitutions  and  the  Ignatian  Epistles,  so  that  Pseudo- 
Clement  and  Pseudo-Ignatius  .are  identical;  and  that  this  literary  forger  was 
a  Syrian  bishop  of  the  semi-Arian  party  during  the  reign  of  Constantius. 
Comp.  also  "Theol.  Literaturzeitung"  is.  (1884)2,  44;  3,  49-55;  14,  343- 
344;  and  Harnack's  letter  on  the  baptismal  question  in  the  New  York  "  In- 
dependent" for  February  19,  1885,  and  printed  in  this  book  on  p.  50. 

Hilgenfeld,  Adolf  (Dr.  and  Prof,  in  Jena):  Novvm  Test,  extra  canonem 
reccptnm.  Fasc.  iv.  ed.  ii.  aucta  et  emendata.  Lips.  (T.  0.  Weigel)  1884, 
pp.  87-121. 

The  Greek  text  with  critical  notes  and  conjectural  readings.  The  same  vol- 
ume contains  the  fragments  of  the  Gospel  according  to  the  Hebrews,  the 
Preaching  and  Acts  of  Peter  and  Paul,  the  Apocalypse  of  Peter,  the  Didascalia 
Apost.,  the  Dure  Vice  or  Jv die iinn  Petri.  Htlgenfeld  wrote  also  a  notice  of 
the  Didachein  his  "  Zeitschrift  fiir  wissenschaftl.  Theologie,"  Leipzig,  1884, 
pp.  366-371,  a  more  elaborate  one  in  the  same  periodical  for  1885,  ErstesHeft, 
pp.  73-102.  He  regards  the  Did.  as  a  link  between  the  Ep.  of  Barnabas  (c.  xviii. 


THE   DIDACHE   LITERATURE.  145 

-XX.)  and  the  seventh  book  of  the  Apost.  Const,  (i.-xxi.),  and  assumes  that  it  is 
in  its  present  shape  a  later  adaptation  of  the  original  doctrine  of  the  Du(p 
Vice  to  the  use  of  Montanism  after  the  middle  of  the  second  century.  He 
defends  this  view  at  leugtli  against  Harnack,  who  maintains  the  unity  and 
integrity  of  tht.  treatise  (see  his  notice  of  Hilgenfeld  in  the  "Thcol.  Lit. 
Ztg."  for  1884,  No.  14,  col.  o'4'2). 

HoLTZJiAxx,  H.  (Dr.  and  Prof,  in  Strassburg):  Die  DidacJie  imd  Hire  Ne- 
benfonnen,  in  the  "  Jahrbiicher  flir  Protest.  Theologie"  (Leijizig)  for  1885, 
Heft  I.  pp.  1.-34-167. 

A  critical  discussion  of  the  relation  of  the  Didache  to  Barnabas,  Hermas, 
the  Ecclesiastical  Canons  of  the  Ap.,  and  the  seventh  Book  of  the  Apost. 
Constitutions.  H.  accepts  Harnack's  view  of  the  identity  of  Pseudo-Ignatius 
and  Pseudo-Clement,  who  was  a  semi-Arian  clergyman  and  made  use  of  the 
Didache  and  the  Ecclesiast.  Canons,  but  he  differs  from  him  as  regards  the 
relation  of  the  Didache  to  the  cognate  documents.  He  regards  the  Didache 
and  Barnabas  as  two  co-ordinate  recensions  of  the  allegory  of  the  Two  Ways 
or  the  Judicium  Petri,  which  is  lost.  He  also  briefly  reviewed  Harnack's 
book,  very  favorably,  in  the  "Deutsche  Literaturzeitung,"  Berlin,  Oct.  4, 
1884,  p.  1452,  but  without  adding  anything  new. 

Krawuizcky,  Adam  (Dr.  and  Rom.  Cath.  Subregens  in  Breslau):  Ueber  die 
sog.  ZwulfajMsfellehre,  ihre  hauptsachlichstcn  Qtiellen  und  ihre  erste  Auf- 
nahme,  in  the  "  Theol.  Quartalschrift,"  Tubingen,  1884,  No.  IV.,  pp.  547-606. 

Kr.  derives  the  Didache  from  the  Gospel  of  the  Hebrews,  from  the  Ducb 
Vice  OT  Judicium  Petri  (R\\^vl\\?>.  In  Symh.  Apost.  c.  xxxviii.,and  Jerome,  De 
viris  ill.  c.  i.),  from  the  Ep.  of  Barnabas  (chs.  xviii.-xx.),  and  the  Pastor  of 
Hermas,  and  assigns  it  to  an  Ebionite  heretic  after  the  middle  of  the  second 
century.  This  novel  view,  if  proven,  would  materially  diminish  the  value 
of  the  Didache.  In  a  previous  article  in  the  same  Quarterly  (1883,  No.  III., 
pp.  433^45),  Dr.  Kr.  had  made  a  critical  attempt  to  reconstruct,  from  the 
Apost.  Church  Order,  the  Seventh  Book  of  the  Apost.  Constitutions,  and 
the  Ep.  of  Barnabas,  the  lost  book.  Judicium  Petri,  but  declines  now  to 
accept  the  Bidache  as  this  original,  although  the  results  of  his  sagacious 
restoration  agree  substantially  -with  the  Didache  as  since  published.  He 
thinks  that  the  seventh  book  of  the  Ap.  Const,  and  the  Latin  Docfrina 
Apust. ,  a  fragment  of  which  was  published  by  von  Gebhardt,  were  rectifica- 
ticns  of  the  Didache. 

Langen,  Joseph  (Dr.  and  Old  Catholic  Professor  in  Bonn):  Das  dlteste 
christliche  Kirchenbuch,  in  von  Sybel's  "  Historische  Zeitschrift,"  Miinchen 
and  Leipzig.  1885,  Zweites  Heft,  pp.  193-214. 

The  most  important  discovery  since  that  of  the  Philosophumena  in  1842. 
Brj^cnnios  has  already  finally  disposed  of  several  questions  and  suggested 
others.  The  Didache  presupposes  a  state  of  the  Church  in  the  fii'st  century 
rather  than  in  the  second.  It  is  older  than  the  Ecclesiast.  Canons,  older  than 
Hermas,  older  than  Barnabas  (written  during  the  reign  of  Nerva),  and  pro- 
ceeded probably  from  the  Jewish  Christian  Church  of  Jerusalem  about  a.d. 
90,  for  the  promotion  of  missions  among  the  heathen.  (I  had  reached 
similar  conclusions  before   I  saw  this  short  but  judicious  paper  of  Dr. 

10 


146  THE   DIDACHE   LITERATURE. 

Langen,  who  is  well  known  by  his  History  of  the  Roman  Church,  to  Leo  I., 
1881,  and  from  Leo  I.  to  Nicolas  L,  1885,  2  vols. ;  his  History  of  the  Trin- 
itarian Controversy ,  between  the  Greek  and  Latin  churches,  1876,  etc.) 

Lipsius,  Richard  Adelbert  (Dr.  and  Prof,  of  Theol.  in  Jena):  (1)  A  re- 
view of  Bryenuios'  ed.  in  the  "Deutsche  Literaturzeitung,"  ed.  by  M. 
Rodiger,  Berlin.     Jahrgang  V.  No.  40  (Oct.  4,  1884),  p.  1449-'51. 

The  Did.  goes  far  back  to  the  fii'st  half  of  the  second  century,  but  is  prob» 
ably  a  composite  production.  The  recension  of  the  Two  Ways  is  older  than 
any  hitherto  known.  The  eucharistic  section  is  "  grossentheils  uraltJ"  but 
the  baptismal  direction  about  pouring  water  instead  of  immersion  excites 
suspicion  as  a  later  interpolation.  (No  reason  is  given.)  L.  regrets  that 
Bryennios  did  not  use  Lagarde's  ed.  of  the  Syriac  bida6Ha\.L(x,  which  seems 
to  be  the  basis  of  the  first  six  books  of  the  Apost.  Const. 

(2)  In  his  more  recent  notice  of  Harnack's  book,  in  Zarncke's  "  Liter.  Cen- 
tralblatt,"  Jan.  24, 1885,  No.  V.  (signed  W),  Lipsius  agrees  with  Harnack  in 
his  view  of  the  age  between  140-1G5,  but  doubts  the  Egyptian  origin,  and 
denies  the  use  of  the  Gospel  of  John  in  the  eucharistic  prayers.  The  "  vine 
of  David  "  (ix.  2),  has  nothing  to  do  with  John  xv.  1,  but  is  the  Church  con- 
secrated by  ihe  blood  of  the  Son  of  David  ("  die  durch  das  Bundes-Blut  des 
Davidssohnes geiveihte  iuuXipia").  He  incidentally  rejects  Krawutzckj's 
recent  hypothesis  as  quite  unfortunate  {''  ganz  unglYicMich  "). 

(3)  In  a  notice  of  Zahn's  Suppl.  Clem,  in  the  same  paper.  No.  VIII.  (Feb. 
14, 1885,  p.  233),  Lipsius  agrees  with  Zahn  against  Harnack,  that  the  Did.  is 
independent  of  Barnabas,  but  supposes  that  both  drew  from  an  older  source, 
an  unknown  catechetical  book  on  the  Two  Ways.  He  thinks  that  the  Did. 
will  long  occupy  the  attention  of  scholars. 

LuTHAEDT,  C.  E.  (Dr.  and  Prof,  of  Theol.  in  Leipzig):  "  Zeitschrift  fiir 
kirchliche  Wissenschaft  und  kirchliches  Leben."  Leipzig,  1884.  Heft  III., 
139-141.     Reprint  of  the  Greek  text. 

NiRSCHL,  J.:  Review  of  Bryennios  in  "  Lit.  Handweiser"  (R.  C),  Mainz, 
1884     No.  13. 

Petersen  (Pastor  in  Rellingen) :  Die  Lehre  der  zicolf  Ajjostel.  Mit- 
thcilungcn  uber  den  Jiandschrifilichen  Fund  des  Mctropoliten  Philotheos 
Bryennios  und  BemerTcxingen  zu  demseTben.     Flensburg,  1884,  15  pages. 

WiJNSCHE,  Aug.  (Lie.  Dr.):  LeJire  der  zicolf  Apostel.  Nach  der  Ausgnbe 
des  MetropoUten  Philotheos  Bryennios.  Mit  Beifugung  des  Ui'textes,  nebst 
Einleitung  und  Noien  ins  Deutsehe  ubertragen.  Leipzig  (Otto  Schulze), 
1884,  34  pages.  The  second  edition  of  the  same  year  is  slightly  improved, 
but  not  enlarged. 

Zahn,  Theod.  (Prof,  of  Theol.  in  Erlangen):  Forscliiingen  zur  Gcschichte 
des]^.  T. -lichen  Kanons  und  der  altkirchl.  Lit.  Erlangen  (Deichert),  1884, 
Theil  III.  {Supplementiim  Clementinurn),  pp.  278-319.  Comp.  also  his  review 
of  Harnack's  work  in  Luthardt's  "  Theologisches  Literaturblatt,"  Nos.  26 
and  28,  Leipzig,  June  27  and  July  11,  1884. 

Dr.  Zahn,  one  of  the  best  patristic  scholars  of  the  age,  assigns  to  the  Did. 
its  historic  position  in  the  post-Apostolic  literature  as  originating  in  Egypt 
between  a.d.  80-130.     In  the  review  of  Harnack  (which  is  unjustly  unfavor 


THE   DIDACHE   LITERATURE.  147 

able),  he  suggests  several  plausible  emendations  of  the  text  and  explains 
difficult  passages  (as  the  itv6r?'/piov  Hoduinov,  eh.  xi.),  in  substantial  agree- 
ment with  Bryennios  against  Harnack. 

ZiJCKLER,  0.  (Dr.  and  Prof,  of  Theol.  in  Greifswald):  Die  L.  der  13  Ap. 
In  his  *'  Evang.  Kirchenzeitung,"  Greifswald,  1884,  Nos.  18  and  33. 

III. — English  Editions,  Translations,  and  Discussions. 

Addis,  W".  E.  :  notice  of  several  editions  of  the  Did.  (by  Bryennios, 
Wunsche,  HarnacL,  Farrar,  Hitchcock  and  Brown,  and  Hilgenfeld),  in 
"  The  Dublin  Review  "  (Rom.  Cath.)  for  Oct.  1881,  pp.  442-450. 

A.  speaks  enthusiastically  of  the  interest  and  importance  of  this  discovery. 
He  prefers  the  Did.  "  to  all  other  remains  of  the  age  which  followed  that  of 
the  Apostles."  It  is  marvellously  complete,  and  gives  a  perfectly  accurate 
picture  of  the  ecclesiastical  discipline  and  constitution  of  the  first  half  of 
the  second  century.  It  is  a  compendium  of  Apostolic  teaching,  a  "  Summa  " 
accepted  by  Christians  in  a.d.  140,  but  represents  a  state  of  things  which  had 
died  out  in  the  greater  part  of  the  Church.  It  was  probably  written  in  Egypt. 
It  may  be  compared  to  the  cathedral  of  St.  Magnus  in  the  capital  of  the  Ork- 
neys, which  witnesses  at  this  day  the  survival  of  the  Norman  architecture 
in  that  remote  district  long  after  it  had  ceased  in  England.  The  reviewer 
speaks  highly  of  Harnack's  book  (he  seems  not  to  have  seen  Bryiennios'),  and 
of  Farrar's  translation. 

De  Romestin,  H.,  M.A.  (Incumbent  of  Freeland,  and  Rural  Dean):  Tlie 
Teaching  of  the  Twelve  Apostles  {J i8.  r.  (5oj(5.  'J^r.).  Tlie  Greek  Text  ivith 
Introduction,  Translation,  Notes,  and  Illustrative  Passages.  Parker  &  Co., 
Oxford  and  London,  1884  (Oct.),  118  pages. 

A  very  neat  and  handy  little  book  for  the  use  of  student's  (in  uniform  style 
with  Heurtley's  De  Fide  et  Symholo,  Waterland's  Athnnasian  Creed,  The 
Canons  of  the  CJmreh,  St.  Gregory's  Pastoral  Rule,  etc.).  It  contains,  after  a 
brief  introduction,  the  illustrative  passages  from  Scripture,  Barnabas,  Her- 
raas,  the  Ecclesiastical  Canons,  and  Apostolical  Constitutions,  the  Didache, 
in  Greek  and  English  with  a  few  notes,  and  an  index  of  the  most  noticeable 
words  and  phrases  which  occur  in  the  Did.  The  writer  has  mostly  used 
Bryennios  and  Harnack,  but  puts  the  book  much  earlier.  "  It  may  well  bo 
the  oldest  Christian  writing  after  the  books  of  the  New  Testament,  perhaps 
even  earlier  than  most  of  them"  (p.  6).  As  to  the  locality,  he  hesitates  be- 
tween Asia  Minor  and  Egypt. 

Farrar,  Dr.  Frederic  W.  (Archdeacon  of  "Westminster) :  The  TeacUng 
of  the  Apo!<tles.  In  "  The  Contemporary  Review"  for  May,  1884  (London), 
pp.  698-706  Two  articles  by  the  same  in  "The  Expositor,"  ed.  by  Rev. 
Samuel  Cox.  London  (Hodder  and  Stoughton),  May,  1884,  pp.  374-393,  and 
August,  1884,  pp.  81-91. 

In  "The  Cont.  Rev.,"  Dr.  Farrar  gives  a  translation  with  brief  notes.  In 
the  first  article  of  "The  Expos.,"  he  discusses  the  character  and  age  of  the 
Didache,  which  he  assigns  to  about  a.d.  100,  prior  to  the  Ep.  of  Barnabas 
and  the  Pastor  of  Hermas.     In  the  second  article,  he  treats  of  the  bearing  of 


148  THE   DIDACHE   LITERATURE. 

"The  Teaching"  on  the  Canon,  and  shows  that  the  author  was,  like  James, 
much  influenced  by  the  Sapiential  literature  of  the  Hebrews,  that  he  certainly 
knew  the  Gospel  of  Matthew,  probably  also  Luke,  and  possibly  some  other 
writings  of  the  New  Testament,  as  Romans  and  Thessalonians,  though  there 
is  no  positive  evidence  that  he  was  acquainted  either  with  Paul  or  John. 
"The  object  of  the  writer,"  he  concludes  (p.  89),  "was  very  limited,  and  if 
he  wrote  either  as  a  member  of  some  small  community  or  in  some  remote 
district,  it  is  quite  possible  that  Gospels  and  Epistles  which  were  current  in 
Italy,  Egypt,  and  in  Asia  Minor,  might  not  yet  have  fallen  into  his  hands. 
The  dissemination  of  all  the  sacred  books  was  perhaps  less  rapid  than  we 
sometimes  imagine,  and  we  have  abundant  evidence  that  some  of  them  only 
won  their  way  slowly  into  general  recognition." 

Gordon,  Alexander:  Teaching  of  the  Twelve  Apostles,  in  the  "Modern 
Review  "  for  July,  1884,  pp.  446-480,  with  a  postscript  in  the  Oct.  No.  pp. 
568-769. 

Th(;  Ai8.  r.  'A7to6r.  spoken  of  by  Athanasius  must  have  been  a  much 
shorter  treatise  answering  to  the  measurement  of  Nicephorus,  but  was 
probably  the  basis  of  the  Jerusalem  MS.  of  Leo.  The  germ  of  the  work  is  the 
third  Pentecostal  sermon  of  Peter,  Acts,  ii.  40-42:  "Be  ye  saved  from  this 
crooked  [crookedness  is  used  by  Barnabas  of  the  Way  of  Death]  generation. 
Then  they  that  received  his  word  were  baptized  .  .  .  And  they  were  steadfastly 
adhering  to  the  teaching  of  the  Apostles,"  etc.  The  Did.  is  younger  than 
the  Barnabas  Sp.  proper,  but  older  than  the  Barnabas  Appendix  on  the  Two 
Ways  (chs.  xvii.-xx.);  younger  than  Hermas,  who  is  opposed  to  a  stated 
maintenance  of  the  Prophets,  while  the  Didachographer  "with  his  shrewd 
sense  "  corrects  him.  The  Didache  then  is  a  compilation  which  Gordon  thus 
stratifies:  "  First  comes  the  Two  Ways  antithesis,  in  its  simplest  form,  as 
in  the  Epitome;  on  the  one  hand,  the  two-fold  precept.  Love  God  and  thy 
neighbor,  this  being  the  finger-post  of  the  Way  of  Life ;  on  the  other  hand, 
a  negative  rendering  of  the  golden  rule,  Do  not  to  another  what  thou 
wouldst  not  wish  for  thyself,  this  being  the  finger-post  of  the  Way  of  Death. 
Secondly  comes,  from  the  Sermon  on  the  Mount,  and  from  the  Shepherd  as 
corrected,  a  commentary  on  the  Way  of  Life.  Thirdly,  the  parallel  with  the 
Epitome  is  resumed,  in  the  words  :  '  Now  a  second  commandment  of  the  teach- 
ing;'  and  it  is  remarkable  that  what  the  Epitome  gives  as  its  expanded  com- 
ment on  the  negatipe  precept,  is  here  presented  as  an  alternative  Version  of  the 
Way  of  Life.  Fourthly,  yet  another  of  comment  on  the  Way  of  Life  is  given, 
containing  the  rules  about  education  and  slaves,  etc.,  unknown  to  the  Epit- 
ome ;  at  the  close  is  a  marked  sign  of  late  workmanship,  I  v  k  k  jt  X  if  6  i  a 
for  '  in  church.'  Lastly  comes  an  account  of  the  Way  of  Death,  the  proto- 
type of  that  in  the  Barnabas  appendix,  unless  we  prefer  to  consider  it  as 
derived  by  both  Teaching  and  Appendix  from  a  common  document."  The 
■  second  part  or  "  the  churchmanship  section  "  is  likewise  a  compilation,  but 
older  than  the  Apost.  Const,  with  some  traces  of  Western  and  probably  of 
Ebionitic  origin.  It  will  be  seen  from  this  abstract  that  Gordon  some- 
what anticipated  the  views  of  Krawutzcky's  second  paper. 

Hayman,  Rev.  H.,  D.D.  (R.  C),  in  the  "Dublin  Review,"  No.  XXV.  Jan., 


THE  DIDACHE   LITERATURE.  149 

1885,  pp.  91-106.  He  divides  the  Did.,  like  Hilgenfeld  (without  naming 
him),  in  two  parts  at  Ch.  VII.,  but  assigns  it  to  the  region  of  Thessalonica, 
where  the  Epistles  to  the  Thessalonians  were  known. 

H.,E.  L.  [Rtv.  Edward  Lee  Hicks,  Rector  of  Tenny  Compton,  late 
Fellow  and  Tutor  of  Corpus  Christi  College,  Oxford]:  Art.  in  the  "  Guard- 
ian "  for  June  25th,  1884. 

An  elaborate  comparison,  sentence  by  sentence,  of  the  Didache  with  Bar- 
nabas, showing  his  inferiority  in  clearness  of  thought,  vigor  of  language, 
and  lucidity  of  arrangement,  and  his  indebtedness  to  the  Didache  as  the 
earlier  document. 

LiGHTFOOT,  J.  B.  (Bishop  of  Durham),  a  brief  but  suggestive  notice  in  a 
paper  on  Eesidts  of  recent  Historical  and  Topographical  Research  upon  the 
Old  and  New  Testament  Scriptures,  read  at  the  Carlisle  Church  Congress, 
Sept. -Oct.,  1884.  Published  in  the  "Official  Report,"  pp.  230-233,  and 
reprinted  as  revised  in  "  The  Expositor,"  Jan.,  1885,  pp.  1-11. 

He  dates  the  Didache  "with  most  English  and  some  German  critics,  some- 
where between  a.d.  80-110,"  and  assigns  it,  "with  some  probability,"  to 
Alexandria.  He  says  :  "Its  interest  and  importance  have  far  exceeded  our 
highest  expectations  ...  Its  chief  value  consists  in  the  light  it  throws  on  the 
condition  of  the  infant  church.  Remembering  that  the  whole  work  occupies 
a  little  more  than  six  octavo  pages,  we  are  surprised  at  the  amount  of 
testimony— certainly  much  more  than  we  had  any  right  to  expect— which  it 
bears  to  the  Canon  of  the  New  Testament." 

Plummer,  Rev.  Alfred,  D.D.  (Master  of  University  College,  Durham),  in 
"The  Churchman,"  London,  for  July,  1884,  pp.  274,  275. 

A  valuable  note  showing  the  connection  of  the  Did.  with  the  writings  of 
St.  John. 

Robertson,  Rev.  A.,  in  the  "Durham  University  Journal,"  for  February, 
1884,  gave  the  first  notice  of  the  Did.  in  England. 

Spence,  Canon  (Vicar  of  S.  i'ancras,  London):  The  Teaching  of  the 
Twelve  Apostles ;  J  t  S  a  x  V  rcSvdGodsxcx^ATrodroXoor.  A 
translation  with  Notes  and  Excursus  Illustrative  of  the  "  Teaching,"  and 
the  Greek  Text.     London  (James  Nisbet  &  Co.),  1885,  pp.  183. 

Translation  with  notes  first,  the  Greek  text  at  the  end.  Nine  Excursuses 
on  the  early  history  of  the  Did.,  the  source  and  authorship  (which  is  as- 
cribed, p.  95,  to  Bishop  Symeon  of  Jerusalem,  the  successor  of  James),  its 
testimony  to  tne  Canon,  the  Apostles,  Prophets,  Bishops  and  Deacons,  and  a 
timely  sermon  on  "The  Old  Paths,"  preached,  June  22,  1881,  by  the  Canon 
in  St.  Paul's  Cathedral.  He  calls  the  Did.  "  A  writing  immeasurably  infe- 
rior in  heart-moving  eloquence  to  the  Epistle  of  St.  James,  and  yet  full  of 
beauty  and  dignity,"  which  "  possesses  a  charm  peculiarly  its  own,  giving 
us  a  unique  picture  of  the  Christian  society  of  the  first  days,  with  its  special 
dangers  and  sublime  hopes  and  sacramental  safeguards,  with  its  leaders  and 
teachers  still  sharing  in  those  spiritual  gifts  which  .  .  .  had  not  yet  exhausted 
their  divine  influence"  (p.  100). 

Taylor,  Rev.  C.  :  A  lately  discovered  document,  possibly  of  the  first  cent- 
ury, entitled    "  The  Teaching  of  the  Twelve  Apostles,   icith  illustratiom 


150  THE  DIDACHE   LITERATURE. 

from  the  Talmud.  Two  Lectures  delivered  (not  yet  published)  at  the  Royal 
Institution,  London,  after  Easter,  1885. 

v.,  E.  [Edjiund  Venables,  Canon  of  Lincoln  Cathedral]  :  The  Teach- 
ings of  the  Apostles,  in ''The  British  Quarterly  Review "  for  April,  1885, 
London  (Hodder  and  Stoughton),  pp.  333-870. 

An  elaborate  review  of  Bryennios,  Hilgenfeld,  Harna«k,  Wiinsche,  De 
Roraestin,  Spence,  and  Lightfoot,  concurring  in  Lightfoot's  conclusions  as 
to  the  value,  character,  time  and  place  of  composition.  He  regards  (p. 
369)  t\\Q  Did.  as  "the  most  remarkable  addition  to  our  knowledge  of  the 
sub-Apostolic  age  made  since  the  publication  of  the  editio  princeps  of  St. 
Clement  in  1633,  the  value  of  which  cannot  be  too  highly  estimated.  If  its 
revelations  are  startling  and  unexpected,  such  as  are  calculated  to  disturb  pre- 
conceived views  on  some  points  of  considerable  importance,  it  all  the  more 
deserves,  and  we  are  sure  will  receive,  patient  investigation  and  unprejudiced 
consideration  from  all  who  deserve  the  name  of  theologians  and  scholars.  If 
it  should  turn  out  that  it  will  compel  us  to  give  up  some  cherished  con- 
victions and  accept  some  unwelcome  conclusions,  we  may  be  thankful  to  be 
delivered  from  error,  even  at  the  cost  of  some  pain.  The  full  bearing  of  the 
discovery  is  as  yet  by  no  means  fully  appreciated.  Much  has  yet  to  be  done 
in  studying  it  in  connection  with  the  remains  of  the  contemporary  Christian 
literature,  scanty  and  fragmentary,  alas!  but  still  most  precious."  The 
author  thinks  that  the  Did.  was  written  by  a  Jewish  Christiaa  of  the  milder 
and  more  conciliatory  type,  probably  a  Hellenist,  possibly  in  Egypt,  before 
the  close  of  the  first  century.  It  is  older  than  Barnabas  and  Hermas.  The 
original  source  of  all  may  have  been  an  oral  tradition  on  the  Tivo  Ways, 
used  in  catechetical  instruction,  quoted  from  memory.  (This  reminds  one 
of  Gieseler's  Traditions- Hypothese  for  the  solution  of  the  Synoptical  Gospel 
problem.) 

"Westminster  Review  "  (ultra-liberal)  for  Jan,,  1885,  pp.  206-209. 

A  brief  notice  of  several  books  on  the  Did.,vf\\ich.  the  writer  thinks  is  very 
much  over-estimated.  It  is  "  a  sort  of  church  catechism,  intensely  Jewish." 
The  doctrine  of  the  Two  Ways  is  traced  to  "the  duplex  organization  of  the 
human  brain"  and  the  dualism  of  Ormazd  and  Ahriman.  "Jesus  of  Naz- 
areth was  ever  harping  (sic!)  on  the  same  Jewish  theme."  The  "golden 
rule  had  long  been  the  property  of  mankind  before  Christians  were  heard  of" 
(but  only  in  its  negative  form). 

Wordsworth,  John  (Prof,  of  Theol.  at  Oxford):  Christian  Life,  Ritual, 
and  Discijjline  at  the  Close  of  the  first  Century.  In  "The  Guardian,"  Lon- 
don, March  19,  1884.     Supplement. 

J.  W.  gives  a  summary  of  the  contents  of  each  chapter,  with  a  version  of 
the  more  important  passages,  and  brief  notes.  He  assigns  the  book  to  the 
last  years  of  the  first  century  or  the  beginning  of  the  second,  and  suggests 
"some  church  of  Greece  or  Macedonia"  (Corinth,  or  Athens,  or  Philippi), 
as  the  place  of  composition. — Several  articles  by  various  Anglican  writers 
appeared  on  the  Did.  in  subsequent  numbers  of  the  "Guardian"  for 
1884.  Among  these  must  be  mentioned  those  of  Dr.  Sadler  (June  4th)  and 
E.  L.  H.  (June  25th).     See  H. 


THE  DIDACHE  LITEEATUEE.  151 

Brief  notices  by  anonymous  writers  in  "  The  Church  Quarterly  Review" 
(London)  for  April,  1884,  pp.  213-217;  in  "The  Foreign  Church  Chroni- 
cle and  Review"  (Rivingtons,  London),  for  June  3,  1884,  pp.  92-98  and 
113-116  (translation  and  notice);  by  Boase  in  the  "  The  Academy,"  April  19, 
1884;  Prof.  Stokes  in  "  The  Contemp.  Rev.,"  April,  1884;  May,  1885;  etc. 

lY. — American  Editions  and  Works. 

Bryenntos  Manuscript,  Tliree  pages  of  the,  reproduced  hy  Photography 
for  the  Johns  Hopkins  University,  Baltimore.  Publication  Agency  of  the 
Johns  Hopkins  University,   April,  1885. 

Only  125  copies  were  printed.  Preface  by  President  D,  C.  Gilman  three 
pages  of  photographs  procured  by  Rev.  Charles  R.  Hale,  D.D.,  Baltimore, 
through  official  letters  of  introduction  to  the  Patriarch  of  Jerusalem,  Jan. 
31,  1885,  and  three  pages  of  explanation  by  Prof.  J.  Rendel  Harris.  The 
photographs  include  parts  of  Barnabas  and  Clament,  the  beginning  of  the 
Did.,  catalogue  of  Old  Testament  Books,  and  last  page  of  the  Jerusalem  MS. 
Prof.  Harris  states  that  he  has  verified  by  calculation  the  scribe's  statement 
that  the  proper  number  of  the  Indiction  is  9  in  the  first  nine  months  of  the 
year  1056,  and  that  the  eleventh  of  June  was  a  Tuesday  in  that  year. 

Craven,  Kev.  Dr.  E.  R.  (of  Newark,  N.  J.):  article  in  'Journal  of  Chris- 
tian Philosophy."    See  "  Teaching T  etc. 

Fitzgerald,  J. :  TeacMng  of  the  Twelve  Apostles.  New  York  (John  B. 
Alden),  1884. 

The  Greek  text  and  English  translation,  and  an  introductory  nots  of  two 
pages,  dated  April  2,  1884. 

Gardiner,  Dr.  Frederic  (Prof,  in  the  Berkely  Divinity  School,  Middle- 
town, Ct.),  and  Mr.  C.  C.  Camp:  The  recently  discovered  Apostolic  Manuscript. 

A  translation,  published  first  in  the  New  York  ' '  Churchman,"  March  29, 
1884,  and  separately  as  a  pamphlet.  New  York  (James  Pott  &  Co),  1884  (26 
small  pages). 

Hall,  E.  Edwin:  Teaching  of  the  Tivelve  Apostles.  In  "  The  New  Eng- 
lander,"  vol.  vii.  July,  1884,  pp.  544-560. 

A  Comparison  with  the  Coptic  Canons,  as  translated  in  Bunsen's  Hippolytus 
and  his  Age,  vol.  ii. 

Hall,  Isaac  H.,  and  Napier,  John  T. :  Translation  in  "Sunday  School 
Times,"  Philadelphia,  1884,  April  5  and  13. 

The  translation  (as  Dr.  H.  Clay  Trumbull,  ed.  of  the  "S.  S.  Times,"  in- 
formed me  by  letter,  April  16,  1885)  is  the  joint  production  of  the  two  gentle- 
men named;  each  having  taken  one-half,  and  both  going  over  the  whole 
together.  See  also  Dr.  Hall's  art.  in  the  "  Journal  of  Christian  Philosophy," 
quoted  sub  "TeacHnf/  ;'''  and  his  review  of  Hitchcock  and  Brown,  and 
Spence  in  the  "  Independent,"  for  April  16,  1885. 

Hitchcock,  Roswell  D.,  and  Brown,  Francis  (Drs.  and  Professors  in 
Union  Theol.  Seminary,  New  York).  Jid.  r.  6oh?i.  ''Ait.  Teaching  of  the 
Twelve  Apostles.  Recently  discovered  and  published  by  Philotheos  Bryennios, 
Metropolitan  of  Nicomedia.     Edited  with  a  Translation,  Introduction,  and 


152  THE   DIDACHE   LITEEATUKE. 

Notes.  New  York:  Charles  Scribner's  Sons,  1884.  Pages  r\.  37.  A  new 
edition  revised  and  greatly  enlarged.     N.  Y.  1885.     cxv.  and  85  pages. 

The  first  edition  was  issued  a  few  days  after  the  arrival  of  the  first  copy  of 
the  edition  of  Bryennios  from  Constantinople,  -da  Leipzig,  and  had  the  un- 
precedented sale  of  nearly  eight  thousand  copies  in  a  few  months.  It  was, 
however,  prepared,  as  the  writers  say,  "in  great  haste  (March  17-35),  in  order 
to  give  speedy  circulation  to  Bryennios'  great  discovery."  The  new  edition 
was  published  March  25,  1885,  with  learned  Prolegomena  by  Prof.  Brown, 
(cxv.  pages),  a  revision  of  the  translation,  pp.  2-29,  by  both  editors,  and 
valuable  explanatory  notes  by  Prof.  Hitchcock,  pp.  31-64,  to  which  is 
added  an  Appendix  by  Prof.  SchafE,  pp.  65-77.  Among  the  special  feat- 
ures the  editors  (Preface,  p.  iv)  point  out  the  discussions  on  the  integrity 
of  the  text,  the  relations  between  the  Did.  and  kindred  documents,  with 
translations  of  these  and  of  Krawutzcky's  reproduction  of  "the  Two 
Ways,"  on  the  peculiarities  of  the  Greek  Codex,  the  printed  texts,  and  the 
recent  literature.  Dr.  Hitchcock  has  also  paid  special  attention  to  the 
vocabulary  of  the  Did.  as  compared  with  that  of  the  New  Testament  and 
the  Septuagint, 

Lincoln,  Heman  (Prof,  in  Newton  Theolog.  Institution,  Mass.):  a  notice 
in  the  "  Bibliotheca  Sacra"  (now  published  at  Oberlin,  Ohio,  formerly  at 
Andover)  for  July,  1884,  pp.  590-594. 

Long  Prof.  J,  C. :  Sources  of  the  TeacJiing,  in  the  "Baptist  Quarterly," 
July-Sept.,  1884. 

Puts  the  Did.  as  late  as  or  later  than  the  Apost.  Const.,  i.  e.  in  the  fourth 
century.     Impossible. 

PoTwiN,  Lemuel  S.  (Prof,  in  Adalbert  College,  Cleveland,  Ohio):  The 
Vocabulary  of  the  "  Teaching  of  the  Apostles."  In  the  "'  Bibliotheca  Sacra." 
for  Oct.,  1884,  pp.  800-817. 

P.  gives  an  alphabetical  list  of  the  words  of  the  Did.  that  are  not  found 
in  the  N.  T.,  with  explanatory  notes  and  references,  compares  the  vocabulary 
of  the  Did.  Avith  that  of  Barnabas,  and  concludes  that  the  last  chapters  of 
B.  are  a  confused  amplification  of  the  first  five  chapters  of  the  Did. 

ScHAFF,  Philip:  The  Oldest  Gh^irch  Manual,  etc.  New  York,  May,  1885. 
See  note  at  the  end  of  this  chapter. 

Starbuck,  Rev.  C.  C,  and  Smyth,  Prof.  Egbert  C,  D.p.  (Prof,  of 
Church  History  in  Andover  Theol.  Seminary):  Teaching  cf  the  Ticelve 
Apostles.  Translation  and  Synopsis  of  the  Introduction  of  Bryennios.  In 
the  "Andover  Review"  for  April,  1884. 

This  article  appeared  almost  simultaneously  with  the  edition  of  Profs.  Hitch- 
cock and  Brown,  and  likewise  had  a  very  large  circulation. 

Smyth,  Egbert  C.  :  Baptism  in  the  "  Teaching"  and  in  early  Christian 
Art.     In  the  "  Andover  Review  "  for  May,  1884,  pp.  533-547. 

Teaching  of  the  Twelve  Apostles.  I'ea^t  and  Translation  together  mth 
Critical  and  lilustrative  Papers  by  Eminent  Scholars.  Reproduced  from 
"  The  Journal  of  Christian  Philosophy."  New  York  (ed.  and  publ.  by  J.  A. 
Paine,  30  Bible  House),  April,  1884.     84  pages. 

Contents:  Gr.  text  and  trsl.  by  S.  Stanhope  Orris  ;  Genuineness,  Priority, 


THE   DIDACHE   LITERATUEE.  153 

Source  and  Value  of  the  Teaching,  by  J.  Rendel  Harris  ;  Phraseology  by 
Isaac  H.  Hall  ;  Comments  by  Elljah  R.  Craven. 


V. — French  Editions  and  Discussions. 

Bonet-Maury,  Gaston  (Prof,  in  the  Faculte  de  Theologie  Protestante  in 
Paris) :  La  doctrine  des  douze  apotres,  Paris  (Fischbaeher,  33  rue  de  Seine) 
1884,  36  pages. 

A  good  French  translation  with  critical  and  historical  notes,  first  published 
in  the  "Critique  philosophique  "  and  "  Critique  religieuse."  Assigns  the  book 
to  Egypt  between  160  and  190,  and  agrees  with  Hilgenfeld  that  it  has  a  Mon- 
tanistic  coloring.  He  sums  up  the  result  on  page  36  as  follows:  "  C'est  ainsi 
que  nous  nous  representons  les  destinies  de  ce  petit  Here  qui,  des  son  appari- 
tion, a  ete  salue  par  les  acclamations  des  exegetes  et  des  Mstoriens,  comme  tin 
temoin  venerable  de  VMglise  du  second  siecle.  .  .  .  Pour  nous,  d'accord  avec 
Mgr.  Bryennios,  et  MM.  Harnack  et  Hilgenfeld,,  nous  conservons  d  la 
DidacM  une  place  d'Jionneur  entre  le  pasteur  d'Hermas  et  les  Homelies  Clem- 
entines. EUe  nous  offre,  en  son  ensemble,  un  monument  authentique  de  ce 
christianism  essenticUement  moral,  qui  eclate  dans  des  ^vangiles  synoptiques 
et  s'etait  conserve  au  sein  des  judeo — chretiens  d'J^gypte  et  de  Palestine." 

Duchesne,  Abbe  Louis,  notice  in  "Bulletin  Critique,"  Paris,  1884,  Nos. 
5,  17,  19.    Massebieau  says:  "  un  court  et  bon  article." 

Massebieau,  L.  (Prof,  in  the  Faculty  of  Protest.  Theol.  in  Paris):  Ven- 
seignement  des  douze  apotres,  Paris  (Ernest  Leroux),  1884,  36  pages  [from 
"Revue  de  I'Hist.  des  Religions,"  Sept.-Oet.,  1884].  Also:  Communica- 
tions sur  la  DidacM,  in  "  Temoignage  "  of  7  fevrier,  1885. 

He  briefly  but  ably  discusses  the  contents  of  the  Did. .  and  assigns  it  to 
Rome  at  the  end  of  the  first  century  (p.  35).  He  well  states  the  relation  be- 
tween the  Did.  and  Barnabas  (p.  16) :  "  Uepitre  de  Barnabas  qu'on  situe  en 
general  d  la  fin  du 'premier  siecle  contient  dans  ses  chapitres  XVII.-XXI. 
une  description  des  deux  voies,  relativement  courte,  et  qui  coincide  presque  en- 
tierr.ient  avec  des  passages  de  notre  premiere  partie.  On  a  conteste,  il  est  vrai 
Vauthenticite  de  ces  derniers  chapitres  de  I'ejntre,  mais  les  temoignages  de 
Clement  d'Alexandrie  et  d'Origene  sont  suffisamment  rassurants  a  cet  egard. 
Id,  dans  la  description  de  la  premiere  voie  I'ordre  que  nous  connaissons  est 
houleverse.  On  dirait  que  les  phrases  se  succedent  au  hasard.  Ainsi  les 
passages  rclatifs  a  la  deuxieme  table  de  la  lai  sontjetes  loin  les  uns  des  autres 
sans  qu'un  puisse  savoir  pourquoi.  11  est  impossible  d'admettre  que  Tau- 
teur  de  la  Didache,  pour  realiser  quelques parties  de  son  plan  si  regulier,  ait 
glane  pa  et  Id  dans  ces  chapitres  de  Barnabas  quelques  phrases  ou  parties  de 
phrases  si  etrangement  disposees.  On  comprend,  au  contraire,  que  I'auteur 
de  I'epitre  de  Barnabas  desirant  apres  tant  d'allegories  donner  quelques  lemons 
de  morale  pratique,  et  passant  ainsi  comme  il  le  dit  d  une  autre  sorte  (Venseigne- 
ment,  presse  d'ailleurs  d^en  finir,  se  soit  serve  de  lambeaux  d\in  autre  ecrit 
qui  lui  restaient  dans  la  memoire  et  les  ait  meles  d  sa  prose  comme  ils  lui  ve- 
naient  a  V esprit." 


154  THE    DIDACHE    LITERATURE. 

Mathieau,  S.  :  Les  origincs  de  I'episcopat,  in  the  "Kevue  de  theologie," 
Montauban,  July-Sept.,  1884. 

Menegoz,  E.  :  Several  articles  in  the  Lutheran  journal,  "  Le  Temoignage," 
Paris,  1884,  23  fevrier  {une  decouverte  importante)  ;  1  mars  {Ics  origines  de 
V episcopal) ',  Sraaxs  {les  parasites  dans  Veglise  primitive)  ;  \b  vii&.xs{lc  cliemin 
de  la  vie)  ;  29  mars  {les  cJioses  finales)  ;  5  jouillet  (J' agape)  ;  1885,  3  Janvier 
{une  noumlle  etude  sur  la  Didache)  ;  28  mars  {Le  caractere  de  la  Bid.);  4 
avril  {La  doctrine  relig.  de  la  Bid. )  ;  11  avril  {La  Bid.  et  l' interpretation  du 
N.  T.)  ;  18  avril  {La  date  de  la  Bid.)  ;  25  avril  {Les  indices  de  la  liaute 
antiquite  de  la  Bid.).  M.  assigns  VaaBid.  to  80-100.  The  first  six  chapters 
are  not  a  manual  of  religious  instruction,  but  a  liturgical  exhortation  to  lead 
a  Christian  life  addressed  to  proselytes  at  the  moment  of  their  Baptism. 
"Ce  qiCon  a  pris  pour  un  resume  de  la  religion  chretiennc,  n'est  autre  chose 
qu'  une  exhortation  a  mener  une  me  digne  du  chretien,  adrcssee  an  proselyte 
an  moment  du  hapteme."  Mars  28,  1885,  p.  100.  In  this  way  Menegoz  ex- 
plains the  absence  of  dogmatic  instruction. 

MuKALT,  E.  DE. :  TJ enseignement  des  doitzes  apotres,  in  "  Revue  de  theologie 
et  de  philosophie"  for  May,  1884,  pp.  278-291. 

Reville,  Jean:  Une  importante  decouverte,  in  "  La  Rennaissance,"  for 
Febr.  29,  1884. 

Sabatier,  Paul  {ancien  eleve  de  la  Faeulte  de  theologie  protestnnte  de 
Paris,  pasteur  a  Veglise  Saint  Nicolas  d  Strasbourg,  Alsace) :  La  Bidache, 
in  the  "  figlise  libre,"1884,  Nos.  11-18.  The  same:  /lidaxi)  T(Sr  z//  avrcd- 
ToXcov.  La  Bidache  ou  V enseignement  des  douse  apotres.  Texte  grec  re- 
trouve  par  Mgr.  Philotheos  Bryennios,  metropolitain  de  Nicomedie  puhlie 
pour  la  premiere  fois  en  France  avec  un  commentaire  et  des  notes.  Paris 
(libr.  Fischbacher),  1885.  165  pages. 

Unfortunately  I  did  not  receive  this  book  till  to-day  (May  9),  after  this 
Ch.  was  already  set  in  type.  But  I  can  add  the  table  of  contents  and  state 
the  result  of  a  cursory  inspection.  I.  Introduction,  bibliography,  and  the 
Greek  text  of  the  Bid.  for  the  first  time  reprinted  in  France.  II.  French 
translation  of  the  Bid.  III.  Eight  historical  and  critical  studies  on  the 
Catechetical  section,  on  Baptism,  on  Fasting  and  Prayer,  on  the  Eucharist, 
on  the  Spiritual  Gifts  and  ecclesiastical  OflBces,  on  Deacons  and  Bishops,  on 
the  last  things,  on  the  Date  and  Origin  of  the  L)id.  Sab.  assigns  it  to  Syria 
and  to  the  middle  of  the  first  century:  "Nous  nliesitons  jjas  a  fair  remonter 
la  Bid.  an  milieu  dti premier  siecle,  avant  les  grandes  courses  missionaires  de 
Paid."  The  author  is  well  acquainted  with  the  literature  on  the  subject, 
but  was  misinformed  that  the  Bidache  was  telegraphed  to  America  (p.  5). 
The  book  is  the  most  important  contribution  in  the  French  language.  He 
informs  me  by  letter,  April  27,  1885,  that  a  new  edition  is  already  called  for. 
It  is  remarkable  that  the  Protestants  of  France  are  far  ahead  of  their  Roman 
Catholic  countrymen  in  the  interest  they  have  taken  in  tliis  discovery,  and 
that  the  principal  works  on  the  Did.  have  proceeded  from  the  new  Protestant 
Theological  School  of  Paris. 


THE   DIDACHE   LITERATURE.  155 

VI. — Editions  and  Discussions  in  Dutch,  Norwegian, 
Danish,  and  Swedish. 

Berggren,  J.  E. :  Om  den  nyligen  dterfunna  slcriften,  "  De  tolf  apost- 
larnes  Idra."  In  "Teologisk  Tidsskrift  grundad  af  A.  F.  Beekman,  etc. 
Upsala,  1884,  Tredje  Haftet,  pp.  200-206. 

A  Swedish  translation  of  the  Bid.  with  a  brief  introduction. 

Caspari,  C.  p.  (Dr.  and  Prof,  of  Theology  in  Christiania)  :  Ben  aeldste 
KircJicordning.  in  "  Luthersk  Ugeskrift,"  Lordag,  June  14  and  21,  1884, 
Xos.  24  and  25.     A  Norwegian  journal  of  the  Lutheran  Church. 

Translation  and  Notes.  Dr.  C,  well  known  by  his  antiquarian  researches 
on  the  baptismal  creeds,  etc.,  asserts  the  priority  of  the  Did.  over  the  Ep.  of 
Barnabas,  and  regards  it  as  a  Judso-Christian  (but  not  Ebionite)  production 
of  Palestine,  written  before  a.d.  120,  probably  before  100.  He  notes  the 
silence  respecting  doctrines,  in  which  respect  the  Bid.  resembles  the  Epistle 
of  James.     The  Bid  is  literally  built  upon  the  Gospel  of  Matthew. 

Helveg,  Pr.  :  Fra  Kirkens  Okltid.  In  "Dansk  Kirketidende,"  1884, 
Nos.  24  and  25. 

Danish  translation  and  Notes.  H.  dates  the  Bid.  from  about  time  of 
Justin  Martyr. 

Paulssen,  a.  S.  :  Et  igenfundet  Skrift  fra  Kirkens  dldste  Tider.  In 
"Theologisk  Tidsskrift  for  den  danske  Folkekirke."  B.  I.  H.  4  pp.  576- 
589.     Kjobenhavn,  1884. 

A  translation  with  notes.  Paulssen  holds  that  the  Bid.  is  older  than  Bar- 
nabas, and  was  written  shortly  after  the  Apostolic  period,  at  all  events  in 
the  first  half  of  the  2d  century.  Paulssen  uses  the  silence  of  Chap.  VII. 
respecting  the  Apostles'  Creed  as  an  argument  against  the  Grundtvigian 
theory  that  the  Apostles'  Creed  as  well  as  the  Lord's  Prayer  was  taught  by 
the  Lord  himself,  and  that  their  reception,  along  with  Baptism,  constitute 
the  condition  of  salvation. 

Prins,  J.  J.:  Bryennios  ^iS.  r.  S.  dir.  E codice  Hierosulymitano,  nunc 
Constantinopolitano,  mipperrime  primum,  cdit^i.  In  usum  studioscB  juocntu- 
tis  repetit.     Ludg.  Bat.  (E.  J.  Brill),  1884,  16  pages. 

RoKDAM,  Thomas:  Ben  apostoliske  Troesbekjen.  In  "  Theol.  Tids.  f.  d. 
danske  Folkekirke."    Kjobenhavn.     B.  II,  H.  1,  pp.  127-130. 

Varming,  C.  :  Be  tolv  apostles  Icerdom.  Et  skrift  fra  det  andet  Kristelige 
arhundrede,  oversat.     Kjobenhavn,  1884,  35  pages. 

"  Theologisk  Tidsskrift  for  den  ev.  luth.  Kirke  i  Norge  "  (Christiania),  New 
Series,  X.,  18S4,  I.     Greek  text,  reprinted  from  Bryennios. 

Note  on  the  Facsimiles  in  this  Work. 

The  fac-similes  of  the  Jerusalem  MS.  on  pp.  6  and  7,  and  the  picture  of  the 
Jerusalem  Monastery  facing  the  first  chapter,  were  obtained  for  the  author 
by  influential  friends  in  Constantinople  last  summer,  but  not  without  dif- 
ficulty. A  few  extracts  from  a  letter  dated  Constantinople,  July  1,  1884, 
vrill  interest  the  reader. 


156  THE  DIDACHE   LITERATURE. 

« 

"  When  Dr.  W.  informed  me  of  your  desire  to  have  a  photograph  of  the 
first  and  last  pages  of  the  Ai^ajr},  and  consulted  me  as  to  the  means  of 
accomplishing  it,  I  was  very  doubtful  of  success.  It  was  concluded,  how- 
ever, that  Dr.  W.,  accompanied  by  an  English  clerical  friend  well  known 
for  his  interest  in  the  Greeks,  should  visit  the  Monastery  of  the  Jerusalem 
Patriarchate  in  Stamboul,  and.  if  possible,  obtain  the  permission  for  me  to 
come  privately,  at  some  convenient  time,  and  take  the  photograph. 

"They  went  and  were  courteously  received,  and  it  was  agreed  that  I 
should  go  at  10  o'clock  on  Thursday.  I  went  accompanied  only  by  one  of 
our  Senior  Class,  a  Greek.  We  were  politely  received,  and,  after  some  delay, 
escorted  to  the  Library.  The  representative  of  the  Jerusalem  Patriarch  (the 
Archimandrite  Polycarp)  asked  the  Librarian  for  the  MS.,  and,  taking  it  in 
his  hands,  turned  to  the  first  page  of  the  last  leaf,  put  a  piece  of  white  paper 
under  it,  and,  with  another  piece  of  white  paper,  covered  the  preceding  page, 
and  then  said  to  me,  '  Now  it  is  ready  for  you  to  copy.'  I  asked,  '  Why  have 
you  chosen  this  page  rather  than  some  other?'  He  replied,  '  Because  this  is 
the  most  important  page  of  the  book.  It  contains  the  subscription  of  the 
copyist  and  the  date  at  which  it  was  finished.'  I  looked  at  it  and  read: 
'  Finished  in  the  month  of  June — year  6564,  by  the  hand  of  Leon,  the  notary 
and  sinner.'  I  asked  what  the  upper  portion  (five  and  a  half  lines)  was.  I 
was  told  they  were  the  concluding  lines  of  the  TeacJiing.  I  saw  and 
deciphered  the  last  words,  efjpcjdSs  eii  rs'Ao?  hv  vitouuvijj  ''lrj6ov  Xpi- 
6tov.  I  was  not  familiar  with  the  Teaching.  I  had  no  copy  of  it,  and  had 
never  had  the  book  in  my  hands  more  than  an  hour,  and  that  more  for  a 
cursory  examination  of  the  Introductory  and  Historical  Notes  of  Bryennios 
than  anything  else.  So  I  was  quite  ready  to  believe  the  statement ;  besides, 
I  had  no  reason  whatever  for  disbelieving  or  being  suspicious  after  once  the 
permission  had  been  given  for  me  to  take  a  copy.  I  asked,  •  What  is  this 
below  the  subscription  and  date  (the  lower  two-thirils  of  the  page)  ? '  I  was  told 
it  was  some  addition  in  the  form  of  a  note  or  comment  from  the  same  hand. 
There  was  an  evident  disinclination  to  allow  me  to  handle  or  examine  the 
MS.,  which  1  understood  simply  as  the  usual  jealousy  in  guarding  such 
treasui-es.  I  had  a  definite  object  before  me:  the  securing  of  a  photograph. 
The  room  was  dark.  Objection  was  made  to  taking  the  MS.  out  of  the  room. 
I  finally  succeeded  in  getting  it  into  the  vestibule,  just  outside  the  door, 
where  the  light  from  a  window  would  fall  upon  it.  A  young  Deacon  was 
told  to  hold  it  before  my  instrument,  which  I  had  unpacked  and  set  up,  but 
I  induced  them  to  allow  him  to  place  it  on  the  sill  of  a  window  opening  into 
an  inner  room,  and  fasten  it  with  a  piece  of  string,  which  I  furnished  from 
my  pocket,  to  the  iron  gratings.  This  was  all  done  without  my  having 
touched  the  precious  volume  with  my  hands. 

"  I  exposed  my  plates  in  duplicate  (in  case  of  accident),  enveloped  my  dark 
slide  in  its  covering,  and  then  for  the  first  time,  my  work  being  finislied,  I 
took  hold  of  the  book,  untied  its  fastenings,  and  carefully  carried  it  into  the 
inner  room  and  with  thanks  placed  it  in  the  hands  of  the  Librarian.  I  had 
been  intending  all  the  time  to  ask  the  favor  of  a  half-hour's  perusal  of  the 
MS.  after  my  work  was  finished;  but  overhearing  a  remark  of  one  of  the 


THE    DIDACHE    LITERATURE.  157 

aged  monks  present,  I  had  a  benevolent  impulse.  I  said  to  tliem,  I  have  one 
plate  more  with  me  which  I  would  like  to  place  at  your  service  in  ease  there 
is  anything  which  you  would  like  to  have  photographed.  They  were  greatly 
pleased,  and  said  they  had  for  a  long  time  wished  for  a  view  of  their  premises. 
So  I  found  a  window  in  a  ntighboring  house  from  which  I  got  a  nice  view. 
Then  I  hurried  ofE  to  take  the  steamer  for  home.  Friday  I  developed  my 
plates,  printed  off  a  proof  or  two,  and  left  them  to  soak  in  the  water  over 
night.  Saturday  Dr.  W.  was  anxious  to  get  his  letter  off  to  you,  so  I  took 
the  two  proofs  out  of  the  water,  hastily  dried  them  and  gave  them  to  him  to 
send  to  you  with  my  compliments,  and  simply  telling  him  what  1  was  told 
as  to  the  contents  of  the  page  copied.  .  .  .  During  the  week  I  printed  off 
two  or  three  more  copies,  and  sent  one  of  them  to  the  English  friend  who 
accompanied  Dr.  W.  in  his  visit  to  the  Monastery.  After  a  week  had 
elapsed  he  wrote  me  a  note  that  he  was  sorry  to  be  unable  to  find  upon  the 
page  any  portion  of  the  '  I'eaching.'  This  startled  me  and  set  me  to  work 
investigating  the  matter.  1  found  upon  examining  the  Greek  edition  of  the 
diSax^^  published  here  last  year  that  the  subscription  and  the  genealogical 
addition  on  the  lower  part  of  the  page  were  there  given  on  the  last  page  of 
the  Introduction,  but  no  mention  was  made  anywhere  of  the  five  and  a  half 
lines  at  the  top,  and  that  strictly  speaking  there  was  no  part  of  the  diSax^} 
in  the  photographic  copy.  I  informed  Dr.  W.  of  my  disappointment  in  this 
and  of  my  intention  at  my  earliest  convenience  to  try  again.  This  was  on 
Friday.  I  had  examinations  to  attend  to  until  this  morning,  Tuesday ;  so 
this  morning  I  took  an  early  start  accompanied  by  an  associate,  Prof.  Gros- 
venor,  and  went  again  to  the  Library  with  some  little  misgiving,  but  full  of 
hope  that  by  means  of  a  conciliatory  present  of  several  copies  of  nice  photo- 
graphs of  the  Library  and  School  such  a  friendly  footing  would  be  gained 
that  I  could  get  just  what  I  wanted,  and  what  that  was  I  knew  pretty  well, 
because  I  had  in  the  last  four  days  read  and  pretty  well  digested  the 
'  Teaching. ' 

"  We  were,  I  may  say,  cordially  received  by  the  Librarian,  but  when  the 
Superior  came  in  I  saw  by  his  countenance  that  trouble  was  in  store  for  us. 
To  make  a  long  story  short,  nearly  an  hour's  argument,  remonstrance  and 
entreaty  failed  to  make  any  impression  upon  him.  He  would  not  allow  a 
page  of  the  '  Teaching '  to  be  copied.  His  argument,  so  far  as  he  argued, 
was  that  what  I  had  already  teas  a  part  of  the  'Teaching,'  that  it  was  the 
essentia]  part,  the  proof  of  its  genuineness,  etc.  etc.  After  long  discussion 
I  came  away  not  at  all  settled  in  my  mind  as  to  the  exact  reasons  for  the 
refusal.  The  election  of  a  Patriarch  of  Constantinople  is  to  take  place  next 
week.  The  Archbishop  Philotheos  (Bryennios)  is  a  prominent  candidate.  I 
have  an  impression  that  these  Jerusalem  people  are  not  of  his  party.  Many 
other  theories  have  presented  themselves  to  my  mind.  One  thing  I  am  quite 
convinced  of,  that  in  promising  the  permission  to  photograph  there  was  no 
intention  to  give  any  other  than  the  page  selected,  and  had  I  insisted  on 
examining  for  myself  and  copying  some  other  page  than  the  one  offered,  the 
volume  woi^ld  have  quickly  been  put  back  into  its  drawer  and  we  should 
have  got  nothing.     As  it  is,  we  have  the  last  page  but  one  of  the  volume  in 


158  THE   DIDACHE   LITERATURE, 

which  the  ?>i()ixj7}  is  found  and  a  fair  specimen  of  the  chirography  and  style 
of  the  whole  work,  called  in  Europe  '  The  Jerusalem  Manuscript,'  but  which 
these  monks  now  for  the  sake  of  justifying  their  position  call  the  SiSaxv, 
although  it  contains  7  treatises  and  on  120  pages  of  vellum,  of  which  the 
'  Teaching '  only  fills  four.     .     .     . 

"  I  shall,  after  some  time,  ti-y  and  bring  some  other  influences  to  bear  upon 
our  monastic  friends,  and  if  possible  will  yet  try  to  get  what  you  want.  In 
the  meantime  please  accept  my  personal  salutations,  and  the  assurance  of 
my  readiness  to  oblige  you  in  any  way  in  my  power. 

"  P.  S. — You  will  be  perhaps  interested  in  the  View  of  the  Library.     Tlie 

monks  are  standing  in  front  of  the  Library,  and  in  the  doorway  (rather 

deeply  shaded  by  the  trunk  of  the  tree)  may  be  seen  the  Librarian  holding 

the  MS.  in  his  hand.    The  large  building  in  the  background  is  a  magnificent 

building  just  erected  for  the  Greek  National  School  through  the  munihcence 

oj.  some  rich  patriotic  Greeks  of  this  city.     In  the  picture  the  monks  are 

looking  towards  the  Golden  Horn  and  Pera,  i.  e.,  to  the  N.  E." 

*    *     * 

I  afterwards  (August,  1884)  secured  a  photograph  of  the  page  which  con- 
tains the  first  four  lines  of  the  Didaclie.  The  same  photographs  were  sub- 
sequently (Jan.  31,  1885)  obtained  by  Rev.  Dr.  Hale.    See  above,  p.  151. 


THE  DOCUMENTS. 


I.  The  Didache.     Greek  and  English,  with  Comments. 
II.  A  Latin  Fragment  of  the  Didache.     With  a  Critical  Essay, 

III.  The  Epistle  of  Barnabas.     Greek  and  English. 

IV.  The  Shepherd  of  Hermas.     Greek  and  English. 

V.  The  Apostolical  Church  Order.     Greek  and  English. 
VI.  The  Apostolical  Church  Order  from  the  Coptic.     English  Version. 
VII.  The  Seventh  Book  of  the  Apostolical  Constitutions.     Greek  and 
English. 
A  Letter  and  Commimication  from  Metropolitan  Bryennios. 
Addenda  to  second  edition. 


TEACHING  OF  THE  TWELVE   APOSTLES,  161 

DOCUMENT   I. 

THE   DIDACHE   IN   GREEK   AND   ENGLISH. 
With  Explanatory  Notes. 

The  Greek  text  is  an  exact  reprint  of  the  Jerusalem  Manu- 
script. The  textual  emendations  and  conjectures  are  given 
in  the  notes.  The  Jerusalem  MS.  has  no  divisions  into 
chapters  and  verses.  Bryennios  has  divided  the  book  judiciously 
into  sixteen  chapters.  The  divisions  into  verses  or  lines 
differ  in  various  editions.  Instead  of  adding  to  the  confusion, 
I  have  adopted  the  convenient  versicular  arrangement  of  Prot. 
Harnack,  which  is  followed  also  by  Krawutzcky  and  De 
Romestin,  and  is  likely  to  prevail.  I  have  added  the  chapter 
headings,  textual  emendations,  and  Scripture  references. 

The  explanatory  foot-notes  should  be  used  in  connection 
with  the  preceding  discussions.  It  is  but  just  to  say  in 
advance,  that  most  of  the  Biblical  and  Patristic  parallels  which 
have  since  been  quoted  from  book  to  book  (often  without  the 
least  acknowledgment)  were  already  pointed  out  by  the 
learned  discoverer  and  first  editor,  who  was  thoroughly 
equipped  for  his  task. 

The  different  writers  are  quoted  with  the  following  ab- 
breviations : 


Br.  =  Bryennios. 

(Greek.) 

Ha.  =  Harnack. 

(German.) 

Hi.  =  Hilgenfeld. 

Do. 

W.  =  Wunsche. 

Do. 

Z.  =  Zahn. 

Do. 

Fa.  =  Farrar. 

(English). 

R.  =  De  Romestin 

Do. 

Sp.  =  Spence. 

Do. 

J.  W.  =  John  AYordsworth.      Do. 

Fi.  =  Fitzgerald. 

(American.) 

G.  =   Gardiner. 

Do. 

H.  &  B.  =  Hitchcock  &  Brown.    Do. 

H.  &K  =.Hall& 

Napier.             Do. 

11 


162  DOCUMENT   L 

0.  =  Orris.  (American.) 

St.  =  Starbuck.  Do. 

B.-M.  =  Bonet-Maury.     (French.) 

Ma.  =  Massebieau.  Do. 

Sa,  =  Sabatier.  Do, 

Ca.  =  Caspari.     (Norwegian.) 

For  the  titles  see  Lit.  in  Ch.  XXXIII. 

A  I  A  AX  H  TEACHING 

TON  OF  THE 

^nJEKA    Ano^TOAnw.       TWELVE  APOSTLES. 


Aidaxr/ ^  Kvpiov     did     rc^v  The  Teaching  of  the  Lord 

d&)6eua  dnoax6\(jov   roii    i'B-  by   the    Twelve   Apostles   to 

reffiv.  the  Gentiles. 

Keep,  a .                 '  Chap.  L 

The  Two  Wats.    The  Wat  of  Life. 

1.  'Oddi,  Svo    EiGi,    juia    t^5        1.  There  are  two  Ways,  one 

Notes  to  Chapter  I. 

The  Title. — The  larger  title  is  probably  the  original  one,  the  shorter  an 
abridgment.  The  clause  to  i7i«  G^<'«#^7cs,  indicates  the  Jewish  Christian  origin. 
The  writer  means  to  give  the  teaching  of  the  Lord  himself  in  his  Gospel, 
at  least  in  the  first  six  chapters,  which  repeat  substantially  the  Sermon 
on  the  Mount.  In  subsequent  quotations  the  title  is  still  more  abridged  by 
the  omission  of  Twelve,  for  the  sake  of  convenience,  or  in  justice  to  Paul 
(who,  however,  is  not  by  that  designation  excluded  from  the  Apostolate 
any  more  than'  in  Acts  vi.  2  ;  i  Cor.  xv.  5  ;  Rev.  xxi.  14).  The  title  is 
derived  from  Acts  ii.  42  (Tjdav  di  npodxapTEpovi'VEi  rrj  did ax^  r  c^v 
aTfodroXajv  xai  rJ7  xoivcjvi'a,  v^  xXadst  rou  aprov  xai  ral? 
TtpodEvxaiZ),  and  Matt,  xxviii.  19  {na^rjzsvdars  Ttdvra  r  d  e  ^  v  rf}. 
The  book  is  called  by  Athanasius  (.E*^.  i^es^.  39):  SiSaxv  xaXovuevrj 
T(Sv  a7tod6A.Gov  (the  so-called  D.  of  the  Apostles ;  implying  that  it 
is  not  strictly  apostolical  or  canonical,  but  ecclesiastical  only  and  apocryphal)  ; 
by  Nicephorus  (Stichometria)  :  S  id  a  xv  roor  aTCodroXoov;  but  by 
Eusebius  with  a  slight  difference  {II.  E.  iii.  25)  :  r  (3  v  dit  odr  oXcov  ai 
Xsyouevai  SiS  axoci  (the  so-called  Doctrines  of  the  Ap.)  and  by  Pseudo- 
Cyprian  {De  Aleatoribus)  •  Doctrince  Apostolorum.  Rufinus  mentions  like- 
wise a  Doctrina  Apostolorum  among  the  ecclesiastical  books,  and  one  called 
Bum  Vice  or  Judicium  Petri,  which  is  probably  identical  with  the  first 
six  chapters,  or  may  be  a  still  earlier  lost  document  of  similar  character. 
See  Ch.  X.  p.  18  sq.  and  Ch.  XXX. 

Ver.  1  and  2.     Scripture  parallels  on  the  Two  Ways :   Matt.  vii.  13,  14  ; 


TEACHING   OF   THE   TWELVE   APOSTLES.  163 

^Gorj?    Hal  /xia  rov  Bavarov  of  Life  and  oue  of  Death;" 

diacpopa  de  noWi)  ^era^v  tc^v  but  there  is  a  great  difference 

6vo  o(Jg5k.  between  the  two  Ways. 

2.  'H  juev  ovv  odo?  r?/?  ^go?)?        2.  Now  the  Way  of  Life  is 

effTiv    avTJf      7tpc2)TOVy    aya-  this  :  First,  Thou  shalt  love 

7ii]GEii  rov  Qeov  Tov  nouiGav-  God   who   made    thee;    sec- 

"  Jer.  xxi.  8.     Comp.  Deut.  xxx.  15,  16,  19;  Matt.  vii.  13,  14. 


Deut.  xxx.  19;  Jer.  xxi.  8.,  2  Pet.  ii.  2.  Post- Apostolic  parallels  :  Ep.  Bar- 
nabfe,  ch.  xvii:  "There  arc  two  Waysoi  teaching  and  authority,  the  Way  of 
Light  and  the  Way  of  Darkness ;  hut  there  is  a  great  difference  between  the  two 
Ways."  Ch.  xix. :  "Now  the  Way  of  Light  is  this  .  .  .  thou  shalt  love  Him 
who  made  thee  .  .  .  thou  shalt  love  tJiy  neighbor  above  thy  soul."  Pastor 
Hernife,  Mand.  vi.  1,  2  :  "  The  way  of  righteousness  is  straight,  but  that 
of  unrighteousness  is  crooked  .  .  .  There  are  two  angels  with  a  man,  one 
of  righteousness,  and  the  other  of  iniquity."  The  Testaments  of  the  Twelve 
Patriarchs,  a  Jewish  Christian  book  (ed.  Migne,  in  "Patrol.  Gr."  ii.  col. 
1120):  "  God  gave  to  the  children  of  men  !'zt'o  Ways  .  .  .  of  good  and  evil" 
{8  V  o  oSovi  edcoxev  6  Seoi  rutS  violi  dv^pcaitoov,  8vo  diafJovAia 
xai  dvo  TtpdqSt?,  xai  Svo  roTtovi  xai  dvo  teXij  .  .  oSoi  dvo,  k<x- 
Xov  xai  naxov).  Apost.  Church  Order,  cap.  iv. :  "John  said,  '  There  are 
two  Ways,  one  of  life  and  one  of  death,'"  etc.  Apost.  Constitutions,  vii. 
1  (ed.  L^eltzen,  p.  160  ;  Lagarde,  p.  197) :  "  We  say,  Tliere  are  two  Ways, 
one  of  Life  and  one  of  Death;  but  there  is  no  comparison  between  the 
two,  for  the  difference  is  great,  or  rather  they  are  entirely  separate  ;  and  the 
Way  of  Life  is  that  of  nature,  but  the  Way  of  Death  was  afterwards  intro- 
duced, as  it  is  not  according  to  the  mind  of  God  but  from  the  scheme  of  the 
adversary."  The  pseudo-Clementine  Homilies,  v.  7  (Dressel's  ed.  p.  177), 
Ukewise  speak  of  two  Ways,  the  broad  Way  of  the  lost  and  the  narrow  Way 
of  the  saved  (//  roov  aTroXXv/uej'ooy  udoi  TtXarala  nal  uuaXoordrj]  .  .  .  ?/ 
8k  Tcov  6oaZ,(Hiiv<sov  drsvr)  uer  xai  rpaxsla),  with  evident  reference  to 
Matt.  VB.  13,  14.  Clement  of  Alexandria  {Strom,  v.  5)  says :  "  The  Gos- 
pel [Matt.  vii.  13,  14J  proposes  two  Ways,  as  do  likewise  the  Apostles  [prob- 
ably the  Didache],  and  all  the  Prophets  (Jer.  xxi.  8).  They  call  the  one 
narrow  and  circumscribed  (drEVTJv  nai  TE^Xii.iu£vr}v),  which  is  hemmed  in 
according  to  the  commandments  and  prohibitions,  and  the  opposite  one, 
which  leads  to  destruction,  broad  and  roomy  {nXarEiav  ytai  £i^p{x<:^ftov), 
open  to  pleasures  and  wrath."    (Strom.r.  5,  in  Migne's  ed.  ii.  col.  54). 

2.  TTiou  shalt  love  God  who  made  thee.]  Barnabas  and  the  Apost.  Ch.  Or- 
der add  the  important  clause  :  "  Thou  shalt  glorify  Him  who  redeemed  thee 
from  death."  The  omission  is  no  trace  of  Ebionitic  hostility  to  the  doctrine 
of  the  atonement  (Krawiitzcky),  but  due  to  the  priority  and  greater  simplic- 
ity of  the  i)^■(7.  So  is  also  the  omission  of  "from  thy  whole  heart."  (Ap. 
Ch.  Ord.) 

2.  And  all  things.]  The  negative  form  of  the  golden  rule.     So  also  in 


164 


DOCUMENT  I. 


rd  <js  '  dsvTspov,  rov  ttXt/- 
Giov  GOV  oj?  Geavrov-  nav- 
ra  dh  oGa  edv  SeXtfGrf?  /x?)  yi- 
reGBai  Goi,  nai  Gv  aXXcp  }j.rj 
TtoUi. 

3.  TovTCiDV  de  tc5v  Xoycjv  i] 
didax^']  iGTiv  avti]  •  EvXo- 
yEiTS  rov?  7iarapGDpievov? 
vj^Civ  nai  7TpoGevx^(^^^  vnhp 
rwv  f'jSpcjK  vj.ic5v^  v7]Gt£vers 

6ii  VTclp  TOJK  dlCDKOVrODV  vjxaZ' 

Ttoia  yap  X'^P^'^y  ^ '^^  ayaitaxE 
TOvS  aya7t(^vta?  v/aoc? ^  ovxi 
nai  rd  i'^vi]  to  avro  noiov- 
Giv  j  vj-iei?  Sd  ayandrs  rov? 
fxiGovvra?  vpia?  nai  ovx  e^sre 
Ex^pov. 

4.  Anix^^  rcav  Gapnin^v 
nai   Goo/.iariJioiv'^  sttiB^v/j^icSv. 


ondly,  thy  neighbor  as  thy- 
self ; "  and  all  things  whatso- 
ever thou  wonklst  not  have 
done  to  thee,  neither  do  thou 
to  another.'' 

3.  Now  the  teaching  of 
these  [two]  words  [of  the 
Lord]  is  this  :  Bless  those  who 
curse  you,  and  pray  for  your 
enemies,''  and  fast  for  those 
who  persecute  you  ;  for  what 
thank  is  there  if  ye  love  those 
who  love  you?  Do  not  even 
the  Gentiles  the  same? ''  But 
love  ye  those  who  hate  you, 
and  ye  shall  not  have  an 
enemy. 

4.  Abstain  from  fleshly  and 
bodily   [worldly]'^  lusts.     If 


"Matt.  xxii.  37,  39.  "  Comp.  Matt.  vii.  12;  Luke  vi.  31. 

^Cornp.  Matt.  v.  48;  Luke  vi.  27,  28.     "Comp.  Matt.  v.  46;  Luke  vi.  32. 
'  1  Pet.  ii.  11. 

*  KodjiitH(2v,  Br.  W.  F.  H.  &  B.  Sp.  Sa. ;  but  doo/xariHcav  is  retained  by 
Hi.  Ha.  R. 

Const.  Ap.  vii.  1 ;  in  Tobit  iv.  15  ;  in  the  Talmud  (as  coming  from  the 
renowned  Hillel  :  "  Do  not  to  thy  neighbor  what  is  disagreeable  to  thee")  ; 
in  Buddhist  and  Chinese  ethics,  and  among  the  Stoics  ("quod  tibi fieri  non 
vis,  alteri  ne  feceris").  Matthew  (vii.  12)  and  Luke  (vi.  31)  give  the  posi- 
tive form,  which  is  much  stronger.  There  is  a  great  difference  between 
doing  no  harm  and  doing  good.  The  former  is  consistent  with  extreme  sel- 
fishness. 

3.  Fast  for  them.]  A  post-scriptural  addition,  which  may  be  as  innocent 
as  prayer  for  our  enemies,  or  may  contain  the  germ  of  a  doctrinal  error. 
Spence  :  "  Probably  an  oral  tradition  of  the  Master's  words."  Ha.  quotes  a 
parallel  passage  of  unknown  authorship  from  Origen,  Horn,  in  Lev.  x.  : 
'^  Invenimus  in  quodam  liiello  ab  apostoUs  dictum:  '  Beatus  est  qui  etiam 
jejunat  pro  eo  ut  alat paupcrem.'  "  Epiphanius  (Hmr.  Ixx.  11)  quotes  from 
the  Apost.  Constitutions  :  "When  they  (the  Jews)  feast,  ye  shall  fast  and 
mourn  for  them." 

3.  Ye  shall  not  have  an  enemy.']  Jjove  conquers  enmity  and  turns  even  foes 
into  friends.  A  beautiful  sentiment.  A  similar  idea  in  1  Pet.  iii.  13.  Sp. 
again  conjectures  here  an  oral  tradition  of  Christ's  sayings. 


TEACHING   OF   THE   TWELVE   APOSTLES.  165 

^Eav  Ti5  ffoi  dcd  /jd7riff/.ia  ek  any  one  give  thee  a  blow  on 

rrjv  ds^idv  ffmyora,  arpinf^ov  the  right  cheek  turn  to  him 

avTc5  nai  rr}v  dWrjv,  nal  fV//  the   other    also,"    and    thou 

rtXeioz  •      e'dv  dyyapsvatj   <Je  shalt  be  perfect.''    If  any  one 

ri?  j-dXiov  er,  vrrays  /.ist'   av-  j)ress  thee  to  go  with  him  one 

Tov  dvo-     idv  dp)}  ri<;  ro  ijnd-  mile,  go  with  him  two;''  if 

tiov  ffov,  do?  avtcp  nai  rov  any  one  take  away  thy  cloak, 

Xirc^va-      idv  Xd/3)j    ti?  ano  give  him  also  thy  tunic;''  if 

oov  ro  aov,  fu)  aTtaitsi'    ovdt  any  one  take  from  thee  what 

ydp  dvvaGai.  is  thine,    ask   it   not   back," 

as  indeed  thou  canst  not. 

0.  TJavrl  rcS  airovvri  ge  di-  5.   Give  to  every  one  that 

Sov,  nai  /.a]  dTtaiTEv  TtaGi  ydp  asketh    thee,    and    ask    not 

'^t\Ei    didoG^ai    6    narijp   €k  back,^  for   the  Father  wills 

tg5k  idicov  xocpiG}-idra)v.    Ma-  that  from  his  own  blessings 

ndpio?  6  diSoi)^  Kara  rr/v  er-  we  should  give  to  all.   Blessed 

"Matt.  v.  39;  Luke  vi.  29.  "Comp.  Matt.  v.  48;  xix.  21. 

'Matt.  V.  41.  "'Matt.  v.  40;  Luke  vi.  29. 

''Luke  v.  30  ;  Comp.  Matt.  v.  42.  'Luke  vi.  30. 

4.  dcoi.iariKcSv.']  So  the  MS.  Br.:  ro  x^'^poyP'^'P"''''  ^'x^^-  dcjjiiart- 
ji  (Sr,  o  ovdsv diaq)6psi  rov  d a p  Kt  H  do  v.  He  adopts  h  od u  i  >c  oiiv, 
xcorldly,  and  quotes  1  Pet.  ii.  11  {dnix^d^ai  rwr^  dapinxcSv  emBv- 
uidov)  ;T!it.  ii.  12  (m?  KodjuiKo.  ?  titiSvuiai)  ;  2  Clem,  ad  Cor.  xvii. 
(and  rcyr  h  o  d j.i  i  h  cS  v  £7tiSvjiiiGov);  Const.  Ap.  Const,  vii.  2. 

reXsio?.]  Comp.  Ch.  vi.  2;  x.  5;  xvi.  2.  Probably  with  reference 
to  Matt.  V.  48;  xix.  21.  The  germ  of  the  doctrine  of  perfection,  as  distinct 
from  ordinary  virtue. 

axxapsvGj.J  A  word  of  Persian  origin,  which  occurs  Matt. v.  41 ;  xxvii.  32; 
Mark,  xv.  21.  It  is  the  technical  term  for  pressing  men  and  beasts  into  pub- 
lic service  for  transmission  of  royal  messages  and  for  military  purposes — a 
matter  very  obnoxious  to  the  Jews.     The  E.  V.  translates  it  compel. 

iitdriov  .  .  .  xrrcijj^a.]  The  Bid.  follows  here  the  more  natural  order 
of  Luke  vi.  29:  "From  Him  that  taketh  away  thy  cloke  [the  outer  gar- 
ment, mantle],  withhold  not  thy  coat  [the  inner  garment,  tunic]  also;"  while 
Matt.  V.  40,  reads  :  "If  any  one  .  .  .  take  away  thy  coat,  let  him  have  thy 
clolre  also. " 

ovSe  ydp  8vva6ai.']  "  Thou  canst  not  even  do  so,"  if  thou  wouldest, 
because  a  Christian  ought  not  to  use  force,  or  go  to  law  before  Gentile 
courts.  1  Cor.  vi.  1.  As  a  statement  of  the  mere  fact  that  forcible  resist- 
ance to  a  stronger  one  is  useless,  it  would  be  trivial.  Ha.  suggests  unnec- 
essarily a  different  reading:  HuinEp  dwdniEyo?.  The  clause  is  omitted  ia 
Const.  Ap.  vii.  2. 


166 


DOCUMENT   L 


ToXrjv '  orS^cwo?  yap  eariv  • 
ovai  Tc5  Xajbi/SavovTi  •  ei  /.itv 
yap  jpfzar  £^g3J'  Xajj.f3avei 
ri^,  aScpo?  e'ffrai'  6  dt  jj.?} 
Xp^lav  e'xGov  dcoffsi  dha]v,  iva- 
ri  *  s'ka(3s  7iai  si?  ri,  ev 
ffwoxt]  Sd  yevoj^isvo?  sSsraff- 
^7}Gerai  TtEpl  d)v  i'npa^B,  jiai 
ovjt  i^eXevffErai  sxsiBev  jne^pi'^ 
ou  a7to6(S)  rov  effx^xTOv  uo- 
dpavttjy. 


is  lie  that  gives  according  to 
the  commandment,  for  he  is 
guiltless.  Woe  to  him  that 
receives  ;  for  if  any  one  re- 
ceives, having  need,  he  shall 
he  guiltless,  but  he  that  has 
not  need  shall  give  account, 
why  he  received  and  for 
what  purpose,  and  coming 
into  distress  he  shall  be 
strictly  examined  concern- 
ing his  deeds,  and  he  shall 
not  come  out  thence  till 
he  have  jDaid  the  last  far- 
thing.* 


*  'iva  Ti,  Hi.  Ha. 


'Matt.  V.  26. 


5.  Blessed  is  he,  etc.]  Comji.  Acts  xx.  35:  "It  is  more  blessed  to  give  than 
to  receive."  Hermas  {3Iand.  ii.):  "  Give  to  all,  for  God  wishes  Ms  gifts  to 
be  shared  by  all"  {zddiv  SiSov  Ttadiv  yap  u  Seui  didod^ai  BeXsi 
tH  rdov  idiooi'  8oopi]/.idTGDv).     Quoted  by  Br,;  see  Funk's P«^r.  Ap.  i.  390. 

According  to  the  commandment. '\  of  the  Lord.  Coinp.  jMatt.  v.  7,  42; 
Rom.  xii.  8. 

a-S&joS],  unpunished,  innocent  (from  a  pi-iv.  and  3oj7/,  pennlty);  only 
twice  in  thcN.  T.  Matt,  xxvii.  4  (au'oc  d2(pov,  where,  however,  Westeott 
and  Hort  read  aijua  dixatov)  and  ver.  24,  where  Pilate  says,  "I  am 
innocent  of  the  blood  of  this  righteous  man."  Also  in  the  Sept.,  Deut. 
xxvii.  25;  Jer.  xxvi.  15;  Hermas,  Hand.  1.:  c>  ovv  di'dovi  aS&JoS  adrtv. 
The  Ap.  Ch.  0.  omits  it. 

Woe  to  Mm  that  receives.]  Alms  without  needing  them.  2  Thess.  iii. 
10:  "If  any  one  will  not  work,  neither  let  him  eat."  Ap.  Const,  iv.  3: 
"  Woe  to  those  who  have,  and  who  receive  in  hypocrisy,  or  are  able  to 
support  themselves,  and  wish  to  receive  from  others ;  for  both  of  them  shall 
give  account  to  the  Lord  God  in  the  day  of  judgment." 

Till  lie  have  paid  the  last  farthing.']  Farthing  {HodpdvT?j<:=quadra7is, 
i.  e.  a  quarter  of  an  as)  is  the  smallest  denomination  of  coin  and  indicates 
that  the  debt  will  be  exacted  to  the  last  balance.  This  passage,  like  Matt. 
V.  26,  on  which  it  is  based,  has  been  interpreted  by  Roman  Catholics  as 
referring  to  the  future  state  and  containing  the  germ  of  the  doctrine  of  pur- 
gatory (as  afterwards  developed  by  Augustin  and  Pope  Gregory  I.).  Mat- 
thew has  prison  {<pr:Aa){r})  for  distress,  dvvoxv,  which  occurs  Luke, 
xxi.  25;  2  Cor.  i.  1,  and  may  here  mean  imprisonment.  H.  and  Br. :  "under 
confinement;"  H.  and  N.;  "Into  straits  (confinement);"  Sp. :  "in  sore 
straits." 


^     -i-  'K-^  RA^Oi/yxj  Q  oi/  ^u^     /  c^    y. 


/f  '  X.  .  = 


TEACHING   OF  THE   TWELVE   APOSTLES.  167 

6.  AWa  Ka\  uEjArovrov  81'^  G.  But  concerning  this  also 
€ip}]Tai  •  Ldpooraroj]  r)  ekei/-  it  hath  been  said,  "Let  thine 
jxoffvvjj  GOV  ei?  Ta?  x^^P^^  Gov,  alms  sweat  (drop  like  sweat) 
fxexPJ-^X  ay  yvc^S  Tin  6(p5.  into  thy  hands  till  thou  know 

to  whom  thou  should st  give." 

Ksq).  0 .  Chap.  II. 

The  Second  Great  Commandment. 
Warning  Against  Gross  Sins. 

1.  Asvrtpa  St:  evToX?)  rf/?  1.  And  the  second  com- 
diSaxt)^'  mandment   of  the   Teaching 

is  : 

*8^,  (trull/),  Br.,  &c.     f  iSpooddroo,  Br.  Ha.  H.  &  B.  Sjj. ;  idpuddrao,  Hi. 
X  MEXpt?,  B.,  &c.,  or  f.isxP'i)  so  ^ong  as,  until. 

6.  iSpoozdroj.']  An  error  of  the  scribe.  Br.  corrects  iSpooddvoa  (from 
iSpoQo,  to  sweat,  to  perspire).  Hi.  conjectures  idpv6dvoD  (from  iSpvao,  to 
settle,  to  fix),  and  explains  (p.  104):  "CoUocet  misericordia  tua  sti^em  in 
manibus  tuis."  Contrary  to  sii.  Zahn  proposes  i.n}  dpaxS?}rGo,  "  nicht  soil 
{mit  der  Faust)  gepadd  {und  festgehcdten)  werden  dein  Almosen  in  deinen 
Hdiidea  bis  du  iceisst,  went  du  geben  sollst."  This  would  give  the  opposite 
sense  and  encourage  promiscuous  almsgiving,  but  the  emendation  is  forced 
and  inconsistent  with  Fi?.  The  verb  iSpuoo  is  classical,  and  the  noun  idpaoi, 
siveat,  occurs  Luke  xxii.  44.  Potwin  suggests  ispGozdr}/,  sacrosancta,  to 
get  out  of  "  the  sweat  "  and  toil  of  the  sentence. 

Let  thine  alms  drop  like  sweat  into  thy  hand.}  The  meaning  is,  keep  your 
money  in  your  hands,  until  it  makes  them  sweat.  A  curious  passage  quoted 
as  Scripture  {Ei'pijrai),  from  oral  tradition,  or  an  unknown  apocryphal 
book,  or  some  living  Prophet.  A  similar  sentence,  however,  occurs  in  Ec- 
clesiasticus,  xii.  l-6(tttV  ev  itoiyi,  yvdoSt  vivi  tcotsU,  h.  r.  A,).  Assum- 
ing the  reading  of  the  MS.  as  amended  by  Br.,  the  sentence  is  a  warning 
against  indiscriminate  and  injudicious  almsgiving,  and  shows  that  the 
author  of  the  Did.  did  not  understand  the  commands  of  the  Sermon  on 
the  Mount  in  a  strictly  literal  sense ;  otherwise  he  would  contradict  what  he 
said  in  the  preceding  lines.  The  Ap.  Const,  (vii.  2)  omit  the  passage. 
The  abuse  of  promiscuous  charity  by  idlers  and  impostors  led  to  the  practice 
of  giving  alms  through  the  bishop,  who  would  inquire  into  the  merits  of 
each  case.  Br.  quotes  Justin  M.  to  this  effect.  Dr.  Hort  suggests  the  nega- 
tive ft?)  before  the  verb,  to  maintain  the  continuity  of  the  passage. 
Notes  on  Chapter  II. 

This  chapter  is  an  expansion  of  the  commandments  of  the  second  table  of 
the  Decalogue  with  reference  to  prevailing  heathen  vices.  It  contains 
twenty-five  points  of  warning.  The  first  ten  refer  to  the  commandments  of 
the  second  table,  the  rest  mostly  to  sins  of  the  tongue,  especially  to  those 
against  charity.  (Ha.  and  R.)  In  the  specification  of  the  commandments 
the  author  seems  to  have  had  Rom.  xiii.  9  before  him  :  "For  this.  Thou 


168  DOCUMENT   I. 

2.   Ov  cpGvsvffei?,  ov  jnoix^v-  2.  Thou    shalt    not  kill.* 

(Xei^,    ov   TtaidocpBopj/ffsig,    ov  Thou  shalt  not  commit  adul- 

TTOpvsvffsi?,  ov  nXitpei?,  ov  /.la-  tery;^  thou  shalt  not  corrupt 

yevffsi?,      ov      (pap}xani.vGBiz  boys  ;  thou  shalt  not  commit 

ov  (povevaeii  rhcvov  ey  cpBo-  fornication.     Thou  shalt  not 

"Ex.  XX.  13.  "Ex.  XX,  14. 

shalt  not  commit  adultery,  Thou  shalt  not  kill,  Thou  shalt  not  steal,  Thou 
shalt  not  covet,  and  if  there  be  any  other  commandment,  it  is  summed  up 
in  this  word,  namely,  Thou  shalt  love  thy  neighbor  as  thyself." 

2.  ov  TCaiSofpSopijdeii.]  Ttaidocp^opsoo,  to  seduce  ioys,  to  commit  pcede- 
rasty,  is  not  used  in  the  N.  T.,  nor  in  the  Sept.,  but  by  Barnabas,  Justin 
M.,  Ap.  Const.,  Clement  of  Alex,  (quoted  by  Bryennios),  and  in  classical 
writers.  An  unnatural  and  revolting  vice  very  prevalent  among  the  heathen, 
even  among  the  best  classes  in  Greece,  but  severely  condemned  by  the  Mosaic 
law,  as  an  abomination  punishable  with  death.  Lev.  xviii.  22  ;  xx.  13,  and 
by  Paul,  Rom.  i.  27  ;  1  Cor.  vi.  9  ;  1  Tim.  i.  10  ("  abusers  of  themselves  with 
men  "). 

ov  TtopvsvdEi'^.]  Fornication  and  concubinage  were  not  considered  sin- 
ful among  the  heathen.  Adultery  was  condemned,  but  only  as  an  interfer- 
ence with  the  rights  of  a  freeman. 

ov  /tayEvdei';,  x.  r.  A.]  The  practice  of  magic  and  enchantments  is  con- 
demned, Ex.  xxii.  18  ;  Ijcv.  xix.  26  ;  xx.  6 ;  Deut.  x^dii.  11,  12  ;  Gal.  v.  20 ; 
comp.  Rev.  ix.  21  ;  xviii.  23  ;  xxi.  8  ;  xxii.  15.  The  verb  inayEvoo  is  used 
Acts  viii.  9;  uay  eia  ov  uay  la,  Acts  viii.  11 ; /^c^yoS  in  the  sense  of  sorcerer. 
Acts  xiii.  6,  8.  cpapiiaHEvoo  is  classical  and  used  in  the  Sept.  The  N.  T. 
has  the  nouns  q)ap/ianEia  and  (papfiaxoi. 

Thou  shrdf  not  procure  abortion,  nor  shrdf  thou  Mil  the  neu'-born  chikl.] 
Against  the  fearful  crime  of  infanticide  in  all  its  forms  Christianity  raised 
its  indignant  protest  through  Justin  Martyr,  Tertullian,  Lactantius,  and 
synodieal  legislation.  A  council  of  Ancyra,  314  (can.  xxi. ;  see  Pulton's 
Index  Can.  p.  209)  imposes  ten  years'  penance  upon  women  who  "  commit 
fornication  and  destroy  that  which  they  have  conceived,  or  who  are  employed 
in  making  driigs  for  abortion."  The  exposure  of  poor  or  sickly  children  by 
pai-ents  was  very  general  and  was  approved,  for  the  public  interest,  even  by 
Plato,  Aristotle,  and  Seneca.  Gibbon  says  {Decline  and  Fall,  ch.  xliv.): 
"The  Roman  Empire  was  stained  with  the  blood  of  infants,  till  such  mur- 
ders were  included,  by  Valentinian  and  his  colleagues,  in  the  letter  and 
spirit  of  the  Cornelian  law.  The  lessons  of  jurisprudence  and  Christianity 
had  been  inefficient  to  eradicate  this  inhuman  practice,  till  their  gentle 
influence  was  fortified  by  the  terrors  of  capital  punishment."  See  my 
Church  Hist.  ii.  360  ;  iii.  114.  For  y£r^'?/S£'vra  in  the  MS.  Br.  sub- 
stitutes yEvvri^Ev  {conceived,  begotten,  comp.  Matt.  i.  20).  He  quotes  a 
parallel  passage  from  the  apocryphal  book  of  Wisdom  xii.  5  "the  unmerci- 
ful murderers  of  their  children  "  {tehvgdv  (pnveai  dvEA  Ejjuovai).  cp^opd 
in  the  sense  of  abortion  occurs  in  Barnabas,  Clement  of  Alex.,  and  Ap.  Const. 


TEACHING   OF  THE   TWELVE   APOSTLES. 


169 


pa,  ovde  yswrjBivTa*  anojc- 
T£v£ib.  Ovu  i7ti^v}.ir](j£i<5  ra 
Tov  TtXrjffiov. 


3.  Ov7c  iitioprtrjGBiZ,  ov  fpsv- 
do/AapTvpt/ffsi?,  ov  uaKoXoyj]- 
Geiij  ov  }xvr]6iKanrjG£iZ. 


4,  OvK  i'ffrf  diyvGj/.iGjv  ovSe 
diyXcoffffo?  •  rrayi?  yap  Ba- 
varov  i)  diyXooGGia. 

5.  OvK  i'ffrai    6   Xoyo?  gov 


steal.*  Thou  shalt  not  use 
witchcraft ;  thou  shalt  not 
practice  sorcery.  Thou  shalt 
not  procure  abortion,  nor 
shalt  thou  kill  the  new-born 
child.  Thou  shalt  not  covet 
thy  neighbor's  goods." 

3.  Thou  shalt  not  forswear 
thyself.''  Thou  shalt  not 
bear  false  witness.*^  Thou 
shalt  not  speak  evil ;  thou 
shalt  not  bear  malice. 

4.  Thou  shalt  not  be 
double-minded  nor  double- 
tongued  ;  for  duplicity  of 
tongue  is  a  snare  of  death. 

5.  Thy  speech  shall  not  be 


Ex.  XX.  15. 

-■  Matt.  V.  33. ' 


"Ex.  XX.  17. 
"  Ex.  XX.  16. 


*revvri^lv,  B.  Hi.  Ha.  W.  H.  &  B.  Sp. 


3.  ov  nayioXoyydei'i,  7c.  r.  A.]  Fa.:  tJiou  shalt  not  speak  edl,  nor  cher- 
ish a  grudge.  H.  and  B. :  ''Thou  shalt  not  revile,  thou  shnlt  not  be  revengeful." 
xaHoXoyao)  occurs  repeatedly  in  the  Sept,  and  the  N.  T. ;  ui'7}6i-naH£QD,  to 
rcmemher  past  injuries,  is  classic  and  used  in  the  Sept.  for  different  He- 
brew words  (see  Trommius),  but  not  in  the  N.  T.  Br.  and  Sp.  quote  a  parallel 
from  the  Testaments  of  the  Twelve  Patriarchs  (Zabulon,  8) :  "  My  children, 
be  ye  devoid  of  malice  (d^vjjd/Haxoi)  and  love  one  another,  and  do  not  each 
of  you  be  careful  to  mark  your  brother's  badness  {■Haxuxv),  for  this  breaks 
up  unity  and  scatters  to  the  winds  all  idea  of  kinship,  and  harasses  the  soul, 
for  the  malicious  man  {f^ivi]6maKoi)  has  no  bowels  of  compassion."  Sp. 
remarks  :  "The  special  features  which  distinguished  the  sect  of  the  Naza- 
renes,  gentleness,  benevolence,  kindness,  characterize  both  these  early  Chris- 
tian writings  "  (the  Did.  and  the  Testaments  of  the  12  Patr.). 

4.  OVK  t.6y  diyv.']  Siyvciifxoov{diyvoouoi)andL8iyXco66o<i{SiyXa}TToi) 
are  classic,  the  latter  in  the  primary  linguistic  sense  {bilingual;  hence 
liiyXoo66oi  as  a  noun,  an  interpreter).  The  former  is  not  biblical,  but 
fiiyXa)66o<i  in  the  moral  sense  {deceitful,  speaking  one  thing  and  meaning 
another)  occurs  in  the  Sept.,  Prov.  xi.  13  ;  Sirach  v.  9,  14  ;  xxviii.  13,  and 
SfXoyoi  (double-tongued)  in  1  Tim.  iii.  8. 

8iyXoo66ia.'\  Not  found  in  the  dictionaries,  classical  or  biblical,  but 
easily  coined  from  the  adjective.     Barn,  uses  it  eh.  xix.  7. 

5.  Me/uEdrcou£yc  3  TtpdiEi.]    ¥a. :  filled  witJi  fact.     St. :  filled  with  deed. 


170 


DOCUMENT  I. 


fpevdtj?,  ov  uero'i,  aXXd  /ASjj.sff- 

6.  OvJi  s'fft]  TtXeovsKTr/?  ovde 
apTta^  ov6t  vnonpiri)'^  ovdh 
7iaKoy^fl<^  ovde  V7rsp?jcpavoi. 
Ov  A//^'//  (iovXyv  7tov7]pav  na- 
rd  rov  TrXi^ffiov  ffov. 

7.  Ov  /xiffrjffsi?  TtdvTa  dv- 
^pooTtov,  aXXd  oi)?  ixev  aXey- 
^si?,  Ttspi  de  Gor  rrpoffsv^ij, 
ovG  de  ayaTtT^aeiS  vnep  rrjv 
tpvxv^  ^ov. 


Keep,  y  . 
1.    Ttiivov  fxov,   q)€vys  aTto 


false,  nor  vain,  but  fulfilled 
by  deed. 

6.  Thou  shalt  not  be  cov- 
etous, nor  rapacious,  nor  a 
hypocrite,  nor  malignant, 
nor  haughty.  Thou  shalt 
not  take  evil  counsel  against 
thy  neighbor. 

7.  Thou  shalt  not  hate 
any  one,  but  some  thou  shalt 
rebuke"'  and  for  some  thou 
shalt  pray,  and  some  thou 
shalt  love  above  thine  own 
soul  (or,  life). 

Chap.  III. 

Warning  against  Lighter  Sins. 

1.  My  child,  flee  from  every 


Lev.  xix.  17. 


R. :  filled  hy  deed.  Ha.:  erfWt  init  That.  Comp.  Acts,  ii.  \^{yXEvKovi 
HiEjLisdrcDitsvoi);  Rom.  xv.  14i{uEd2oi  dyaScodvrjf?)  ;  Jas.  iii.  17  (docpia 
/.ledTTj  iMovi).  For  the  sentiment  comp.  Matt,  xxiii.  3  ;  1  John,  iii.  18  ; 
Jas.  i.  32. 

6.  apTtcxz.']  R. :  an  extortioner.  In  Matt.  vii.  15  the  false  Prophets?  are 
called  X-vJioi  apitaysi.  In  1  Cor.  v.  10,  11  TtA.eovExr7]i — txpitcxi,.  Br. 
compares  also  Clemens  Rom.  1  Cor.  xxxv. 

vitEpriq)avo<i\  Fa.:  overweening.  Sp. :  proud.  It  occurs  Luke  i.  51; 
Rom.  i.  30  ;  2  Tim.  iii.  2  ;  Jas.  iv.  6  ;  1  Pet.  v.  5  ;  and  the  noun,  vnspi]- 
cpavi'a  in  Mark  vii.  22. 

ov  A?7Vj7)  ^-  ^-  '^-l     The  same  warning  in  Barn.  xix.  3. 

7.  ou  nidj'/dF.ii  TtavTcy.l  A  common  Hebraism  tov  ovdsi?.  no  one.  An 
indication  of  the  Hebrew  origin  of  the  writer.  Barn.  xix.  11  changed  this 
sentence  into  rfs  re'Ao?  /mdr'/dEi?  rov  Ttovripov  (Satan,  the  evil  one,,  is 
meant;  otherwise  it  would  be  unchristian).  Comp.  Jiide  22:  "On  some 
have  mercy  who  are  in  doubt  (or,  while  thoy  dispute  with  you)  ;  and  some 
save,  snatching  them  out  of  the  fire  ;  and  on  some  have  mercy  with  fear." 

vnap  zijv  ibvxvv  dov].  H.  andB.,0.:  above  thy  life.  H.  and  K :  more 
than  thy  own  life.  Not :  for  thy  soul's  good.  Barn.  xix.  5  :  dyaTtr/dsii 
Tov  TtXndiov  dov  vnip  rr)v  7pvx?jv  dov.  For  the  idea  comp.  Phil.  ii.  80 
("hazarding  his  life"  for  others)  ;  Rev.  xii.  11  ("they  loved  not  their  life 
even  unto  death"). 

Notes  on  Chapter  III. 

Ch.  III.  contains  as  it  were  a  second  Decalogue  againt^t  more  refined  sins 


TEACHING   OF   THE   TWELVE   APOSTLES.  171 

TravTO';  7tov7]pov  nai  ano  nav-  evil,    and   from   every  thing 

TO?  6}xoiov  avTov.  that  is  like  unto  it." 

2.  Ml)  yivov  opyiXo?  •*  odj^-  2.  Be  not  prone  to  anger, 
yai  yap  rj  opyi)  np6<i  rov  cpo-  for  anger  leadeth  to  murder; 
vov  •  /.iTjde  ^7jXooTf}?  ix7]ds  epiG-  nor  given  to  party  spirit,  nor 
riKO'i  /,17/de  BvjuIih6<s-  in  yap  contentious,  nor  quick-tem- 
rovtGov  aTtavrcov  cpovoi  y€r-  pered  (or,  passionate) ;  for 
rcovTai.  from  all  these  things  mur- 
ders are  generated. 

3.  Teuvov    /jov,    fXTj    yivov  3.   My  child,  be  not  lust- 

*  6pyiXo<i,  Br.  "Comp.  1  Thess.  v.  32. 

and  passions  of  the  heart  which  lead  to  the  grosser  sins  of  deed,  as  anger  to 
murder,  lust  to  adultery,  superstition  to  idolatry,  lying  to  theft.  Herein  is 
seen  the  superiority  of  the  gospel  ethics  over  the  law.  For  the  idea  com- 
pare Matt.  V.  28 ;  2  Pet.  ii.  14  ;  Jas.  i.l4,  15. 

1.  The  affectionate  address,  "  my  child,"  occurs  five  times  in  this  eh.,  and 
again  once  in  ch.  iv.,  and  "  children  "  in  ch.  v.  Used  in  the  same  spiritual 
sense  in  the  Proverbs  (i.  8,  15  ;  ii.  1,  etc.),  in  Sirach  (ii.  1 ;  iii.  1,  14  ;  iv.  1, 
23,  etc.),  and  in  the  N.  T.  (Gal.  iv.  19  ;  1  John,  ii.  1,  12  ;  iii.  7,  etc.).  See  the 
note  of  Br. 

dno  TtavToi  6,uoiov  avvov.']  Br.  and  others  naturally  refer  to  1  Thess. 
V.  22,  d-Tto  Tttxvrui  ei'dovi  itovijpov  rtVf'^fcJSe,  "  cibstain  from  every  form 
(or,  appearance)  of  evil."     It  is  probably  a  reminiscence. 

2.  given  to  party  spirit.']  Fa. :  a  hot  partisan.  H.  and  Br.,  H.  and  N.,  St., 
0.:  jealous.  Sp  :  a,  fanatic.  C'/Acjrr/?,  zealous,  in  the  good  sense,  1  Cor.  xiv. 
12.  Z^rjXooTai  rov  vo^ov,  zealots  in  behalf  of  the  Jewish  law  and  institu- 
tions, Acts,  xxi.  20  ;  xxii.  3.  The  party  of  the  Zealots,  called  ZijXiarcxi,  arose 
during  the  bloody  Jewish  war,  and  under  tbe  pretext  of  zeal  for  the  law  com- 
mitted the  greatest  crimes.  Josephus  often  mentions  them  in  Bell.  Jud. 
Spence  thinks  that  the  Bid.  warns  against  sympathizing  Avith  t]-.ese  brave 
but  mistaken  patriots  ;  but  this  would  put  the  composition  before  A. D.  70. 

tpi6TTKui  and  '^vpitHo'i  are  classical,  but  not  biblical. 

3.  ai6xP'^'X6yoi.'\  H.  andB.,  and  F. :  foul-mouthed;  Sp. :  a  coarse  talker: 
O.:  of  foul  speech;  G.:  filthy  speaker.  Br.  quotes  Col.  iii.  8  {ai6xpo\oyia, 
shameful  speaUng),  and  Eph.  v.  4  {at6xp''>Trj<i,  filthiness).  The  adjective 
occurs  neither  in  the  N.  T.  nor  in  the  Sept.,  but  in  ecclesiastical  Greek. 

vrprf\6(pSaAuoi]  literally  lofty -eyed  ;  Fa.:  a  man  of  high  looks  ;  (a.:  one 
icho  casts  lewd  eyes  ;  F. :  supercilious;  H.  andN. :  of  lofty  eye  ;  0.:  of  leer- 
ing eyes  ;  St.:  a  greedy  gazer  ;  R. :  a  lifter  vp  of  the  eyes  ito  sin);  Sp.:  one 
irho  makes  signs  witJi  the  eyes.  The  word  is  not  hapaxlegomenon,  as  Ha.  says, 
but  occurs  once  more  in  the  Eccles  Canons  (9),  where  Simon  says  :  uv 
yivov  aidxpoXdyo?,  tnjSi  v  tl)  v  X  o  cp  ^  a  X  n  o  i .  The  Ap.  Const,  vii.  6 
substitute  iovitfmpoqj^aX/iaZ,  casting  the  eyes  aiout,  casting  lewd  glances, 


172 


DOCUMENT  I. 


iiti'^Vjxr}r7)i  •  odtjyei  yap  ?} 
€7CiBi>juia  Trpo?  t?}v  nopveiav 
jJT/de  aiffxpo^.oyo5  ixrjdk  vipi]- 
X6<pBa\juo5 '  £K  yap  Tovrcov 
artavrcov  juoix^zai  ysvrc^vTai. 
4.  Tejivov  fxoVy  fxr)  yivov 
otGoroffiiOTTo? '  £7t£idr/  odf^yei 
ei5  rr/v  aid oo\o\ar piav*  juT/de 
S7raoi6o5  j.a/6e  juaBt^/AaTiHOG 
)Ai]6e  TtepiKa^aipaoVj  fxy^dh  St'Ae 
avta  fiXtTiBiv  '  £K  yap  rov- 
roov  dnavroov  sid ooXoXaT pia  | 
ysvvdrai . 


5.  Texrov  f.wv,  fir/  yivov 
ipevffTj/s '  ineidrf  odT/ysi  ro 
ipsvffjAa  €1?  Ti)v  nXom]v  •    }.ir]dk 


ful,  for  lust  leadeth  to  forni- 
cation ;  neither  be  a  filthy 
talker,  nor  an  eager  gazer,  for 
from  all  these  are  generated 
adulteries. 

4.  My  child,  be  not  an 
observer  of  birds  [for  divi- 
nation] for  it  leads  to  idol- 
atry ;  nor  a  charmer  (en- 
chanter), nor  an  astrologer, 
nor  a  purifier  (a  user  of  puri- 
fications or  expiations),  nor 
be  thou  willing  to  look  on 
those  things ;  for  from  all 
these  is  generated  idolatry. 

5.  My  child,  be  not  a  liar, 
for  lying  leads  to  theft ;  nor 
avaricious,  nor  vainglorious, 


*  Eiboa\o\arpF.iai',  Br.  Hi.  W.  Sp.         \  ei^aoXoXocrpEia,  B.  Hi.  W.  Sp. 

leering.  Comp.'2  Pet.  ii.  14  :  "having  eyes  full  of  adultery."  Br.  quotes 
also  two  parallel  passages  from  the  Testaments  of  the  Twelve  Pati'iarchs. 
Potwin  :  "Perhaps  the  exhortation  has  women  chiefly  in  mind,  and  con- 
demns the  opposite  of  modest,  downcast  looks."  Sirach  xxvi.  9  (12)  . 
nopvEia  yvyaiHui  kv  juEtEoapidjuoTi  u(p3aA/iidjv  xai  tv  zoi?  fiXEqxx- 
poi?  avTjji  yvoD6^i^6ETai. 

4.  oioovo6jcuTtoi.']  =  oiooi'i6Tvi  (from  oicovui,  a  large  bird),  an  augur 
who  foretells  from  the  flight  and  cries  of  birds  (Vogelsclunier).  H.  and 
B.,  and  Sp. :  an  omen-icatcJier ;  H.  and  N. :  an  observer  of  omens;  Fa.:  a 
forecaster;  St.:  a  draiocr  of  auguries  ;  0.:  an  augur.  Classical,  but  not  in 
N.  T.  The  verb  appears  in  the  Sept.  Lev.  xix.  26  (//?/  oioovie76^e),  comp. 
Deut.  sviii.  10  (o/&3;'zCo/(£ko?).  Sorcery  and  enchantments  were  very  com- 
mon among  Jews  and  Gentiles. 

na^TjuariHoi.']  Used  as  adjective  and  noun,  a  mathematician,  an  astron- 
omer ;  in  later  writers  of  the  second  century,  an  astrologer.  So  also  the 
Latin  mathematicus.  See  quotations  in  Liddell  and  Scott,  from  Sextus  Em- 
piricus,  Juvenal,  Tacitus. 

TtEpjua^aiprov.']  Used  Deut.  xviii.  10,  embraces  here  all  kinds  of  heathen 
sacrifices  and  lustrations  for  averting  disease.  The  Apost.  Const,  vii.  32, 
add  to  this  list  other  strange  terms.     See  the  note  of  Br. 

5.  117}  yivov  Tp£v6r?/i,  n.  r.  A.]  Tliis  is  the  passage  quoted  by  Clement 
of  Alex,  as  "Scripture."    See  ch.  XXVI.  p.  115. 

(pikdpy.  H.  r.  A.]    Fa.  and  Sp.  :  a  lover  of  money,  nor  vainglorious. 


TEACHING  OF   THE   TWELVE   APOSTLES. 


173 


cpiXdpyvpo?  )j.i]St  jcevoSo^o';  • 
EH  yap  TovroDV  aTtavtoov  jiXo- 
Ttai  ysvi'cavTai. 

6.  Tinvov  /xov,  /xr)  yivov 
yoyyvffo?  •  ETteidr}  odtjyei  si? 
rrjv  ^Xaffcprff-ilav  •  /.njde  av- 
Bd6?jS  }Ai]dt  7iovi]p6q)pc&)v  •  in 
yccp  rovroov  dTtai^roov  f3Xa<J- 
qjTjfxiai  y8vv(2)vrai. 

7.  "Ig^i  Sh  TtpavZ,  €7tsi  oi 
Ttpasii  n\iipovojJLii6ovGi  rrjv 
yfjv. 

8.  rivov .  f-iaupo^VfAOZ  Jiai 
iXei]fj.oov  Hal  dxaKO?  nai  i](jv- 
Xio?  >cai  aya^o'S  Jiai  Tpij^ioov 
Tov?  Xoyov?  Sid  Travto?,  ou? 
yjiovffai. 

9.  Ovx  vipGoffsi?  ffeavTov 
ovde  dcoffsi?  rPj  tf:vx>J  Gov  B^pd- 
(fo?.  Ov  HoWi^Bi^Gerai  rj  tpv- 
X^l  GOV  j^ierd  vip?jXcav,  aXXa 
/.lerd  dinaioDv  nai  Tayrsivc^v 
avaffTpacpr/ffij. 

10.  Ta     Gvjj^aivovta      Goi 


for  from  all  these  things  are 
generated  thefts. 

6.  My  child,  be  not  a  mur- 
mnrer,  for  it  leads  to  blas- 
phemy ;  neither  self-willed 
(presumptuous),  nor  evil- 
minded,  for  from  all  these 
things  are  generated  blasphe- 
mies. 

7.  But  be  thou  meek,  for 
the  meek  shall  inherit  the 
earth." 

8.  Be  thou  long-suffering, 
and  merciful,  and  harmless, 
and  quiet,  and  good,  and 
trembling  continually  at  the 
words  which  tliou  hast  heard." 

9.  Thou  shalt  not  exalt 
thyself,  nor  shalt  thou  give 
audacity  (presumption)  to  thy 
soul.  Thy  soul  shall  not  be 
joined  with  the  lofty,  but 
with  the  just  and  lowly  shalt 
thou  converse.*^ 

10.  The  events  that  befall 


"Matt.  V.  5. 


''Comp.  Isa.  Ixvi.  2,  5. 


Comp.  Rom.  xii.  16. 


6.  y6yyv6o'i.']  Post- classical,  but  in  Apost.  Const.  Vii.  7.  Br.  quotes 
Jude  ver.  16,  "  these  are  murmurers"  (yoyyvdvai)  ;  Phil.  ii.  14,  "do  all 
things  without  murmurings"  (^oop/?  yoyyvo/^irSv). 

av^dSrji.']  Occurs  in  Titus  i.  7;  and  3  Pet  ii.  10:  ToXuijrai,  av^ddeii, 
dona's  ov  rpejiiovdii^,  fiXcxdcpimovvTEi. 

7.  Tfpav?,  K.  r.  A.]  Almost  literally  from  Matt.  v.  5.  Br.  quotes  also 
Col.  iii.  12  (eV(5u(;a:(5S£ — npaorrjTa) ;  Eph.  iv.  32  ;  1  Thess.  v.  14,  15  ;  Her- 
mas,  Marid.  v. 

8.  T  pi n  CO  K.]     Isa.  Ixvi.  2  (Sept.),  rpejunvra  rovi  Xoyovi  /.lov, 

9.  ^pddoi]  presumption,  overholclness.  Classical  and  in  the  Sept.  The 
N.  T.  has  3dpdo?,  coxii-age,  once,  in  Acts  xxviii.  15.  Aristotle  {Nicomach. 
Ethics,  Bk.  iii.  ch.  7)  distinguishes  between  the  coivard  (SsiAoi),  the  rash 
man  (5pddi'?),  and  the  brave  man  {dvSpf^oS)  ;  the  last  holds  the  mean  be- 
tween the  two  extremes  and  is  neither  desponding  nor  precipitate,  but  tran- 
quil before  action,  and  full  of  spirit  in  action. 

10.  rd  6v/tfiaiv.,  x.  r.  A.]     Comp.  Matt.  x.  29,  80;  Heb.  xii.  7-11.     Si- 


174  DOCUMENT   I. 

ivEpyrji^iaTa  &??  aya^a  npoG-  thee  thou  shalt  accept  as  good, 
dkB,)),  eiSdj?  on  axEp  Qeov  knowing  that  nothing  hap- 
ovdkv  yivsrai.  pens  without  God. 

KE(p.  d'.  Chap.  IV. 

SuKDRT  Warnings  and  Exhortations. 

1.  Teuvov  juov,  rov  XaXovv-  1.  My  child,  thou  shalt  re- 
roz  ffoi  rov  \6yov  rov  Qeov  member  night  and  day  him 
f.ivt](j^?'l0ri  rvuro?  ytai  i]}xk-  that  speaks  to  thee  the  word 
par?,  ri}xi]6n<i  ds  avrov  g5?  of  God,  and  thou  shalt  honor 
Kvpiov  •  oBev  yap  rj  nvpwrrfS  him  as  the  Lord,  for  where 
XaXairai,  exei  KvpioG  iffriv.  the  Lordship   is  spoken  of, 

there  is  the  Lord. 

2.  'Eu^T^rrjffsi?  ds   na^'  r/fxa-        2.  And  thou  shalt  seek  out 

raeh  ii.  4:  "Whatever  is  brought  upon  thee  take  cheerfully."  Quoted  by 
Origen  as  "divine  Scripture.''  {De  Princ.  III.  2,  17):  omma  guce  accidunt 
.  .  .  a  Deo  illata  suscipere,  scientes  quod  sine  Deo  nihil  Jit."  See  Append. 
Clement  of  Alex,  describes  the  Christian  Gnostic  (philosopher)  as  a  man 
"  who  takes  everything  for  good,  though  it  may  seem  evil,  and  who  is  not 
disturbed  by  anything  that  happens"  (Strom,  vii.  13,  13). 

a- rep]  icithout,  apart  from.  A  poetic  word  used  by  Homer  and  Pindar 
(aTF.p  Zrjvoi,  without  Zeus,  i.  e.,  without  his  will) ;  also  occurring  twice  in 
the  N.  T.  (Luke  xxii.  6,  35),  and  in  2  Mace.  xii.  15. 

Notes  to  Chapter  IV. 

This  chapter  enjoins  duties  on  Christians  as  members  of  the  Church. 

1.  TJiou  shalt  remember .']  Comp.  Heb.  xiii.  7:  "  Remember  them  that  had 
the  rule  over  you,  who  sjiake  unto  you  the  word  of  God."  The  rulers  are  all 
the  church  officers,  Apostles,  Prophets,  Teachers,  Bishops  and  Deacons 
(comp.  XI.  2,  4;  XV  2). 

Honor  him  as  the  Lord.}  Comp.  XI.  2;  Matt.  x.  40-42;  Gal.  iv.  14:  "Ye 
received  me  as  an  angel  of  God,  even  as  Christ  Jesus." 

HvpioT7]'i]  variously  rendered.  Lordship  (R.,  St.,  Ha.:  Herrschaft);  the 
glory  of  the  Lord  (G.,  Sp.,  W.);  that  which  pertaineth  to  the  Lord  (H.  and 
B.);  lordly  ride  (H.  and  N.);  sovereignity  of  the  Lord  (0.).  The  word  is  not 
classical,  but  occurs,  without  the  article,  four  times  in  the  N.  T.  (Eph.  i.  21 ; 
Col.  i.  16;  Jude  8;  2  Pet.  ii.  10),  and  is  always  rendered  dominion  in  the 
R.  V.  The  Ap.  Const,  vii.  9  gives  an  explanatory  substitute :  "Where  is 
the  teoAihing  concerning  God  {?}  nepi  Beoij  diSadHaXia),  there  God  is  pres- 
ent." It  refers  to  Christ,  his  person,  word  and  work,  as  "the  Lord  of 
glory,"  Jas.  ii.  1,  and  gives  a  hint  of  the  Christology  which  underlies  the  Lid. 

2.  Thou  shcdt  seek  out,  etc.]  A  strong  sense  of  the  communion  of  saints 
pervades  this  treatise.  "  Saints  "  is  used  in  the  N.  T.  sense  for  all  believers. 
So  also  X.  6,  "if  any  one  be  holy." 

Rest  upon  tJieir  icords.]    H.  and  B. :  refreshed  by.     So  also  Ha. :  dass  du 


TEACHING   OF  THE   TWELVE   APOSTLES.  175 

pav  ra  npoaooTta  Tc5r  ocyioov,  day  by  day  the  faces  of  the 
iva  irravanaiib*  roi?  Jioyoi?  saints,  that  thou  mayest  rest 
avT(^i\  upon  their  words. 

3.  Ov    TToBi^ffeisj;     (jxiffM^^        ^'  Thou   shalt   not   desire 
eipjjvev()6i5     6e     yiaxofxivovi '     (make)    division,    but    shalt 
HOiveU  Sinai'oo?,  ov  Xyip)]  npo-    make    peace    between  those 
GQonov  i\iyB,ai  etii  napaTtroo-    at  strife.    Thou  shalt  judge 
}.iaGiv.  justly  ;    thou   shalt  not  re- 
spect a  person  (or,  show  par- 
tiality) in  rebuking  for  trans- 
gressions. 

4.  Ov  ditpvxvffsi'^,  noTEpov  4.  Thoushaltnotbedouble- 
e'cr^arr  7/  ov.  minded  (doubtful  in  thy  mind) 

whetlier  it  shall  be  or  not.'^ 

°Comp.  Sir.  i.  28  ;  James  i.  8  ;  iv.  8. 

'^^  hTtavaitavy;},  Br.  Sp.  Sa.;  hnavLXitaxj'i,  Ha.  Hi. 

f  itou)6tiZ,  Ha.  Hi.  The  reading  of  tiie  Jerus.  MS.  is  retained  by  W.  R. 
Sp.  Sa. 

durch  ihre  Gesprdche  (?)  erquicM  werdest.  Br.  reads  eTtavaitav-^,  Hi.  and 
Ha.  tTcavaTrayi,  to  conform  to  the  corresponding  passage  in  Ap.  Const. 
vii.  9.  dvanavGo,  to  give  rest,  to  refresh,  occurs  12  times  in  the  N.  T. ; 
ETtavTtavojLiai,  to  rest  upon,  only  twice,  Luke  x.  6;  Rom.  ii.  17. 

3.  ov  ■n:o37}6siidxi(3M(x.]  So  the  MS.  Hi.,  Ha.,  and  Z.  adopt  non/dst?, 
which  is  easier  and  sustained  by  the  parallel  passages  in  Barnabas  (xix.) 
and  Ap.  Const,  vii.  10.  no^aoo  is  classical  and  Hellenistic,  but  does  not 
occur  in  the  N.  T.,  which  has  kitnto^eco  9  times,  and  knin6^ij6ii  twice, 
iTTZTToS^ro?  once,  and  kiintoBla  once.  6xi(3i.ia  is  used  here  in  the  same 
sense  as  1  Cor.  i.  10  and  xi.  18,  of  parties  or  factions  within  the  church. 

elprjvEvcso.']  Here  transitive,  to  makepeace,  as  also  in  Clemens  Rom.,  and 
in  1  Maec.  vi.  60.  In  the  N.  T.  it  is  intransitive,  to  have  peace,  or  to  be  at 
peace  (in  4  places). 

4.  82rpvx7}<3EJi]  he  of  two  minds  (F.,  Pa.,  R.);  waver  in  soul  (St.);  hesitate 
(H.  and  B.,  Sp.);  be  undecided  (H.  and  N.);  doubt  in  thy  heart  (G.).  The 
verb  occurs  in  Clement  of  Rome,  Barnabas,  Hermas,  and  Cyril  of  Alex. ; 
the  adj.  SiipvxoZ  in  Philo  and  James.  The  warning  refers  not  to  the 
Divine  judgment  (Ha. :  Zweifle  nicht,  ob  Gottes  Gericht  kommen  wird 
oder  nicht),  but  to  doubtfulness  in  prayer.  Br.  compares  Sirach  i.  28:  firj 
7tpo6£X3j)i  avTcp  (t(S  Beoo)  iv  xapdia  di66^,  and  James  i.  8:  dvi}p 
8iipvx<>'^  (XKatddraroi  iv  Ttoc6aiZ  raii  udo7?  avrov.  Comp.  also  Jas. 
iv.  8;  Matt.  xxi.  22;  1  John  v.  14,  15.  Ap.  Const,  vii.  11  correctly  under- 
stand it:  ov  diipvxj}6€ii  iv  TTpodsvxfj  dov.  Br.  quotes  also  Hermas,  who 
says  {Mand.  ix.  on  Prayer) :  "Remove  doubt  from  thyself,  and  doubt  not  to 
ask  anything  from  God,     Neither  say  within  thyself,  How  can  I  ask  and  re- 


176  DOCUMENT  I. 

5.  M//  yivov  Ttpoi  fxtv  ro  5.  Be  not  one  tliat  stretches 
\aftuv  e7CTeivGov  ra?  jf/po'?,  out  his  hands  for  receiving, 
TTpo?  St  TO  dovvai  Gvanc^v.         but  draws  them  in  for  giv- 

6.  Edv  f'r??^7  ^^^  Tc5v  j£z-  6.  If  thou  hast  [anything], 
Pg5k  gov  dcoffsis  Xvrpooffiv  thou  shalt  give  with  thy 
aj-iapric^v  gov.  Jiands  a  ransom  for  thy  sins." 

7.  Ov  SiGTocGEi'i  dovvai  ov-  7.   Thou  shalt  not  hesitate 

"Ecdus.  iv.  al.  "Comp.  Dan.  iv.  27;  Tobil  iv.  10,  11. 

ceive  from  the  Lord,  seeing  that  I  have  committed  so  many  sins  against 
Him?  Reason  not  thus  with  thyself,  but  turn  unto  the  Lord  with  thy  whole 
heart  and  ask  from  Him,  nothing  doubting,  and  thou  shalt  know  his  great 
compassion,  that  He  will  not  abandon  thee,  but  will  fulfil  the  request  of  thy 
soul.  For  He  is  not  as  men  who  bear  malice,  but  He  himself  is  without 
malice,  and  has  compassion  on  his  work." 

5.  A  graphic  description  of  generous  liberality,  a  quotation  from  Sirach  iv. 
31 :  jilij  tdrco  i)  je/p  duv  turerajuevr/  eci  to  Xa/Jstv  xai  tv  zoo  dnodi- 
86vai  dvvedraXjLisin^.  For  dvdnc^v  {dvdTtdco,  to  draw  together,  to  con- 
tract, in  Plato,  Aristotle,  Lucian,  etc.,  but  not  in  Sept.  nor  in  N.  T.)  the 
Ap.  Const,  vii.  11  substitute  dvdrsAAoov,  in  partial  conformity  to  Sirach. 
Active  charity  and  self-denying  generosity  is  made  a  very  prominent  virtue 
in  the  Did.,  as  it  was  among  the  primitive  Christians  notwithstanding  their 
general  poverty.  Different  renderings  :  Fa.  and  Sp. :  one  who  stretches  out 
his  Jiands  to  receive  and  clenches  them  tight  for  giving.  H.  and  N. :  a 
stretcher  forth  .  .  .  to  receive,  and  a  drawer  back  to  give.  R. :  one  that 
stretcheth  out,  but  shutteth  them  close.  F. :  one  who  holds  open  the  hands  to 
receive  but  clinched  toward  giving.  St.:  extending  .  .  .  contracting. 
G. :  stretch  out,  draw  back. 

6.  Jf  thou  hast,  etc.]  May  be  understood  of  the  meritoriousuess  and  aton- 
ing efficacy  of  almsgiving  as  an  equivalent  {Xvrpov,  ransom).  This  error 
crept  very  early  into  the  church,  but  has,  like  most  errors,  an  element  of 
truth  which  gives  it  power  and  tenacity.  Br.  quotes  several  parallel  pas- 
sages. Comp.  Prov.  xvi.  6:  "By  mercy  and  truth  iniquity  is  purged; "  Dan. 
iv.  27  (in  Sept.  iv.  24)  where  Daniel  counsels  King  Nebuchadnezzar:  "  Break 
off  thy  sins  by  righteousness  and  thine  iniquities  by  showing  mercy  to  the 
poor."  Tobit  iv.  10:  i\Erii.iodvvr]  In  Bavdruv  pvEtai  7{ai  ovh  la  EideX- 
Sslv  eH  to  dHoTo?.  11:  dcSpov  ydp  dya^ov  idziv  iXEifi^todvyri  nddi 
Toi?  Ttoiovdir  avTi)t^  kvoaitiov  tov  vipldTov.  Testaments  of  the  Twelve 
Patriarchs  (Zabulon,  8) :  "  In  proportion  as  a  man  is  pitiful  towards  his 
neighbor  will  the  Lord  be  pitiful  towards  him"  {odov  ydp  dv  avSpooitoi 
67tXayxyiZ^-^<^i  f'S  ^^^'^  TcXrjdlov,  TodoijTov  Kvpioi  f.ii  avTov). 

7.  JVbr  in  giving  shalt  thou  murmur.]  Comp.  2  Cor.  ix.  7:  "  God  loveth  a 
cheerful  giver."     1  Pet.  iv.  9:  "Use  hospitality  one   to  another  without 


TEACHING  OF  THE   TWELVE   APOSTLES. 


177 


6t  diSov?  yoyyvaeii  '  yvaoiij 
yap  Ti;  iffTiv  /}*  Tov  jxiffSov 
KaXo?  avTaTtoSoTTf?. 

8.  OvH  aTtoffrpaqjfjfft]  tov 
iv6£oiA.evov,  ffvyjioivojvr/ffeii 
6e  Tiavta  ro3  adaXqjc^  Gov  ncxi 
OVH  epeU  i'dia  eivai'  si  yap  ev 
T(5  aBar^aTGJ  Jioivoovoi  iffts, 
noGfS)  }xaXkov  iv  toiS  ^vr/roii^ 


9.   OvK  ap6i5  rrjv  x^^pot  (^ov 


to  give,  nor  in  giving  shalt 
thou  murmur,  for  thou  shalt 
know  who  is  the  good  recom- 
penser  of  the  reward. 

8.  Thou  shalt  not  turn 
away  him  that  needeth,  but 
shalt  share  all  things  with  thy 
brother,  and  shalt  not  say 
that  they  are  thine  own;* 
for  if  you  are  fellow-sharers 
in  that  which  is  imperisha- 
ble (immortal),  how  much 
more  in  perishable  (mortal) 
things  ? " 

9.  Thou    shalt    not    take 


'Acts,  iv.  32. 


Comp.  Rom.  xv.  27. 


*  o,  Br.  et  al. 


murmuring."    Fa.  deems  it  probable  that  the  Dfdachographer  had  read  the 
first  Ep.  of  Peter. 

8.  llwu  shalt  not  turn  away,  etc.]  This  points  to  the  community  of  goods, 
which  was  introduced  at  Jerusalem  in  the  pentecostal  fervor  of  brotherly- 
love,  but  passed  away  with  the  growth  and  changed  circumstances  of  the 
church  ;  at  least  we  find  it  in  no  other  congregation.  The  Agape  remained 
for  a  while  as  a  reminder  of  that  state.  The  Acts  in  describing  it  uses  in 
part  the  same  words  (i  v.  32):  "And  the  multitude  of  them  that  believed 
were  of  one  heart  and  soul  :  and  not  one  of  them  said  that  aught  of  the 
things  which  he  possessed  was  his  own  {I'Siov  sivai),  but  they  had  all  things 
common." 

If  you  are  felloiD-sliarers\  Or,  partakers,  partners,  joint  participants.  In 
Rom.  XV.  27  the  Gentiles  are  represented  as  debtors  to  the  Jews  for  the 
spiritual  gifts  received  from  them.  The  idea  is  the  same,  but  TtvsvuariHd 
and  dLXfjHiud  are  used  for  aBdvaruv  and  ^vjjTa.  For  d^dvaroi,  which 
is  classical  and  Hellenistic,  the  N.  T.  uses  dcp^aproi  (in  7  places,  e.  g., 
1  Pet.  iii.  4  ;  1  Tim.  i.  17).  It  has  also  the  substantives  dcp^apdia 
(8  times),  and  d^ava6ia  (3  times). 

9.  From  their  youth  up,  etc.]  Christian  family  nurture  enjoined,  Eph.  vi. 
4:  "Nurture  your  children  in  the  chastening  and  admonition  of  the  Lord." 
It  is  said  of  Timothy  that  from  childhood  [dno  lifjecpovS,  from  a  haht)  he 
knew  the  sacred  writings,  1  Tim.  iii.  15.  Clement  of  Rome  (Ep.  to  the  Cor. 
xxi.):  "  Let  your  children  be  sharers  in  true  Christian  training.''  llermas 
{Vis.  1.3):  "  Fail  not  to  rebuke  thy  children,  for  I  know  that  if  they  shall 
repent  with  all  their  heart,  they  shall  be  written  in  the  book  of  life,  together 


178 


DOCUMENT   I. 


aTto  Tov  viov  GOV  7]  aTto  Ty? 
Bvyarpo?  (7ov,  aXXd  aTto  re- 
OT7/TOS  dida^eii  tov  cpofSov 
rov  &£ov. 

10.  OvH  iniraB,Bi<i  SovXoo 
GOV  r)  TiaidiGKr},  rot's  STti  rov 
avTov  Gsov  sXniSiOVGiv,  s'v 
nnipia  gov,  jxi^ttote  ov  jxrj  cpo- 
Pi]^r]Govrai  rov  etc'  ajxqjo- 
repoi<i  ©sov  ov  yap  i'pxsrai 
jiara.  TCpoGoonov  uaXeGai, 
aXV  ecp?  Of?  TO  nvevjxa  rjroi- 
JdaG€V. 


11.    T/A€i5  de   dovXoi*    vno- 
rayj]GeG^£  roi?  uvpioi?  i}/A.(av\ 


away  thy  hand  from  thy  son  or 
from  thy  daughter,  but  from 
[their]  youth  up  thou  shalt 
teach  [them]  the  fear  of  God. 

10.  Thou  shalt  not  in  thy 
bitterness  lay  commands  on 
thy  man-servant  (bondman), 
or  thy  maid-servant  (bond- 
woman), who  hope  in  the 
same  God,  lest  they  should 
not  fear  Him  who  is  God  over 
[you]  both ;  *  for  He  comes 
not  to  call  [men]  according 
to  the  outward  apjoearance 
(condition),  but  [he  comes] 
on  those  whom  the  Spirit  has 
prepared. 

11.  But  ye,  bondmen,  shall 
be  subject  to  our  (your)  mas- 


'  Comp.  Bph.  vi.  9  (Col.  iv.  1). 


*  01  SovXoi,  Br.  Ha.  Hi.  Sa. 


f  vu(3v,  Br.  &e. 


with  the  saints."    (Quoted  by  Br.)    The  Jews  and  Christians  were  far  ahead 
of  the  cultivated  heathen  in  religious  knowledge  and  intelligence. 

10,  11.  The  same  view  of  slavery  as  that  taken  Eph.  vi.  5-9;  Tit.  ii.  9; 
the  Ep.  to  Philemon,  and  1  Pet.  ii.  18,  It  is  not  forbidden  by  the  Apostles, 
but  regulated,  moderated,  and  put  in  the  way  of  ultimate  abolition  by  the 
working  of  the  Christian  spirit  of  love  and  brotherhood  infused  into  the  mas- 
ter and  slave.  Br.  quotes  Ignatius  J[(?  Polyc.  iv.  (in  Funk's  ed.  i.  248):  "Do 
not  despise  either  male  or  female  slaves,  yet  neither  let  them  be  puffed  up, 
but  rather  let  them  submit  themselves  the  more  for  the  gloiy  of  God  that 
they  may  win  a  better  liberty  from  God.  Let  them  not  desire  to  be  set  free 
at  public  cost  [at  the  expense  of  the  church],  lest  they  be  found  slaves  to 
their  own  lusts."  This  is,  however,  not  to  be  understood  as  prohibiting 
emancipation  at  private  expense,  which  was  at  all  times  encouraged  by  the 
church  and  regarded  as  a  meritorious  deed.  See  Church  History,  I.  444 
sqq. ;  II.  347  sqq. 

10.  WJiom  the  Sin rit  has  prepared.']  A  clear  allusion  to  the  work  of  the 
Spirit  in  the  human  heart.  Comp.  Rom.  viii.  29,  30.  The  only  other  place 
where  the  Holy  Spirit  is  mentioned  is  in  the  baptismal  formula,  ch.  VII. 

11.  Br.  corrects  ijjx(2v  of  the  MS.  to  vjj.(^v,  which  is  accepted  by  most 
editors. 


TEACHING  OF   THE   TWELVE   APOSTLES. 


179 


o5?  TVTtcp  Qeov  av  aiffxvvtj  nai 
(pofScp. 

12.  Mi(}?j(}£i?  Ttaffav  vno- 
npiffiv  nai  nav  o  /atj  apearov 
rcS  KvpiGj. 

13.  Ov  }.u}  aynara\i7t))<i  ev- 
roXd?  Kvpiov,  q)v\a^£i^  de  a 
TTapeXajSs?,  ^rjre  npoffri'^eiG 
}.u]Te  acpaipoov. 


14.  ^Kv  innXrjGia  i^o^xoko- 
yijffrf  toe  napa7troo}xara  Gov, 
jiai  ov  TtpoffeXevffr]  ini  npo- 
aevxv^  <5'of  ev  avrsidr/ffei  no- 
vrjpa. 

AvT7]  effriv  i)  odoz  rri^8,oorj<;. 
Keep.  a. 

1.  H  Se  rov  ^ai^arov  6do5 
affTiv  avTT]-     TTpcoror  TCavroDV 


ters  as  to  the  image  of  God 
in  reverence  (modesty)  and 
fear.'' 

12.  Thon  slialt  hate  all  hy- 
pocrisy, and  eyerything  that 
is  not  pleasing  to  the  Lord. 

13.  Thou  shalt  not  forsake 
the  commandments  of  the 
Lord,  but  thou  shalt  keep 
what  thou  hast  received,  nei- 
ther adding  [thereto]  nor 
taking  away  [therefrom].'' 

14.  In  the  congregation  (in 
church)  thou  shalt  confess 
thy  transgressions/  and  thou 
shalt  not  come  to  thy  prayer 
(or,  place  of  prayer)  with  an 
evil  conscience. 

This  is  the  way  of  life. 

Chap.  V. 

The  Wat  of  Death. 

1.  But  the  way  of  death  is 
this. 


*  Comp.  Eph.  vi.  5  (Col.  iii.  22).       ^  Deut.  xii.  32.       « Comp.  James  v.  16. 

13.  Neither  adding  nor  taking  away.]  Deut.  iv.  2:  "Ye  shall  not  add 
unto  the  word  which  1  command  you,  neither  shall  ye  diminish  aught  from 
it."    Comp.  Deut.  xii.  82;  Prov.  xsx.  6;  Rev.  xxii.  18,  19. 

14.  In  the  congregation  thou  shalt  confess.']  The  earliest  mention  of  public 
confession  of  sins,  after  that  in  Jas.  v.  16:  "Confess  your  sins  one  to 
another."  In  ch.  XIV.  1,  confession  is  required  before  partaking  of  the 
Eucharist. 

kni  Tcpo6Evxv^'-]  May  be  prayer,  or  the  house  of  prayer  (Acts  xvi.  13). 
dweiSr^dii  Ttuvi^pd  is  probably  a  reminiscence  of  Heb.  x.  22. 

Notes  to  Chapter  V. 

Chapter  V.  describes  the  Way  of  Death  by  a  catalogue  of  sins,  which  faith- 
fully reflects  the  horrible  immorality  of  heathenism  in  the  Roman  empire, 
and  is  confirmed  by  Seneca,  Tacitus,  and  other  serious  classics.  Comp.  the 
summaries  in  Rom.  i.  18-32,  and  Apoc.  xxii.  15.  The  chapter  agrees  almost 
verbatim  with  the,  20th  chapter  of  Barnabas,  and  has  a  parallel  in  Hermas, 
Mand.  viii.     Eight  words  in  it  are  not  found  in  the  N.  T. 

1.  dXa%ovEia  or  dXa^ovia  occurs  in  Jas.  iv.  16,  vauntings  (R.  V.),  and 


180 


DOCUMENT   I. 


Ttovifpa  £0Ti  uai  uaTapai  jueff- 
ri}'  qjovoi,  }j.oix^i(^i-,  eTti^v- 
jxiaiy  TtopveiaL,  nXortai,  sidoo- 
XoXatpLaL*,  f^iayeiai,  cpap}xa- 
Kiai  \  aprtayaiy  tpevdopiaptv- 
piai,  V7tOHpiG£i<i,  SiTtXouap- 
6ia,  do'Koi^  vnaprjcpavia, 
Jiauia,  av^adeia,  nXeove^ia, 
aiffXpoXoyla,  S,t]XoTV7cia,  ^pa- 
evrr/Z,  vipo?,  aXa8,ovEia. 

2.  Ai(2>KTai  ayaBc^Vy  jxi- 
ffovvTe?  aXi))3aiaVy  ayanoovra^ 
■tpevdoi,  ov  yivGoGKOvTe'i  }xw- 
Bov  diKaioavvr/i,  ov  iioXXo)- 
jusvoi  ayaSco  ovde  upiffet  di- 
naia,  aypvTtvovvTS's  ovk  siG 
TO  aya^ovy  aXV  ei5  ro  nov?]- 
pov  cbv  fxapxav  7cpavTr]<i  uai 
VTtojxovr]^  piaraia  ayaTtoovrei, 
dicoKOVT£G  avraTToSojua,  ovn 
eXeovvrei  Ttrcoxov,  ov  novovv- 
rss  BTTi  jiaraTtovoviAsvcp,  ov 
yivGoffKOVTSi  rov  TCou]6avra 
avrovZ^  q)ovei'i  Teurcjv,  cpBo- 
psi'S    TtXaff/AaTo?    ©eov,     ano- 


First  of  all  it  is  evil  and 
full  of  curse  ;  murders,  adul- 
teries, lusts,  fornications, 
thefts,  idolatries,  witchcrafts, 
sorceries,  robberies,  false-wit- 
nessings,  hypocrisies,  double- 
heartedness,  deceit,  pride, 
wickedness,  self-will,  covet- 
ousness,  filthy-talking,  jeal- 
ousy, presumption,  haughti- 
ness, boastfulness. 

2.  Persecutors  of  the  good, 
hating  truth,  loving  a  lie,  "not 
kuowiug  the  reward  of  right- 
eousness, not  cleaving  to  that 
which  is  good  nor  to  right- 
eous judgment^  watchful  not 
for  that  which  is  good  but  for 
that  which  is  evil ;  far  from 
whom  is  meekness  and  endu- 
rance, loving  vanity,  seeking 
revenge,  not  pitying  the 
poor,  not  toiling  with  him 
who  is  vexed  with  toil,  not 
knowing  Him  that  made 
them,  murderers  of  children. 


*  ElSooXoXarpEJai,  Br.  Hi.  W.  H.  &  B. 
f  q)api.iaKElai,  Br.  Hi.  W.  H.  &  B. 


^  Comp.  Rev.  xxii.  15. 


oiXa^nvia  rov  ftioxi.  vainglory  of  life  (R.  V.),  in  1  John  ii.  16;  dXa^oDv, 
ioastful,  in  Rom.  i.  30  ;  3  Tim.  iii.  2. 

2.  dyaTtdoi'TEi  ■4}£v8oi.'\  Perhaps  from  Rev.  xsii.  15:  q>iX(Sv  xai  Ttoiojv 
rpsvSoi,  loving  and  making  a  lie. 

xoXXoouEvoi  dya3&}\  Probably  from  Rom.  xii.  9:  HoXXco^ievoi  rca 
dyaBcS,  cleaving  to  that  tvhich  is  good. 

Ttaj^BafidpTT^roi]  Pa.:  sinners  in  all  respects ;  H,  andN. :  utter  sinners  ; 
Sp. :  sinners  in  everything;  H.  and  B. :  universal  sinners.  The  word  is 
found  only  in  Barnabas  (xx.),  and  in  Ap.  Const,  vii.  18;  and  itavSaudp- 
roj/lo?  in  Clemens.  2  Cor.  xviii. :  "For  I  myself  too,  being  an  utter  sinner 
and  not  yet  escaped  from  temptation,  but  being  still  ai^iidst  the  engines  of 
the  devil,  do  my  diligence  to  follow  after  righteousness"  (see  Lightfoot, 
Appendix  to  S.  Clement  of  Rome,  pp.  337  and  389). 


TEACHING   OF   THE   TWELVE   APOSTLES. 


181 


(7Tp£cpo/.i€voi  Tov  ivdeo fxevov, 
KartxTTovovvTe?  rov  ^Xi^ofxs- 
rov,  TtXovGiGov  TrapanXrjTOiy 
TterrjToov  avojuoi  jipirai,  nav- 
^afxaprr/rof  pvffBsir/TS^  rkn- 
va.  ano  zovtgov  aTtavraov. 


destroyers  of  the  handiwork 
of  Grod,  turning  away  from 
the  needy,  vexing  the  af- 
flicted, advocates  of  the  rich, 
lawless  judges  of  the  poor, 
wholly  sinful. 

May  ye,  children,  be  deliv- 
ered from  all  these. 


Keep.  <;'. 


1.  "Opa  jxr/  Ti5  (Ts  TrXavyffrf 
ano  ravT7]^  rrjs  odov  rij';  di- 
dax^j'^,  e7r£^*  Ttapauroi  ©eov 
(js  diSaffuei. 

2.  Ei  jxsv  yap  dvvaffai  ^aff- 


Chap.  VI. 

Warning  against  False  Teachers 
AND  THE  Worship  of  Idols. 

1.  Take  heed  that  no  one 
lead  thee  astray  from  this  way 
of  teaching,  since  he  teacheth 
thee  apart  from  God. 

2.  For  if  indeed  thou  art 


*  kitEidr),  Hi. 


Notes  to  Chapter  VI. 

1.  From  this  way  of  teaching.']     Bai*nabas  xviii.    1  ;    odoi    Svo    Ei6i 

S  id  axv'i- 

TtapEKToZ  5£oi7]  R. :  not  according  to  God.  TtapEuruZ  is  not  classical, 
but  occurs  three  times  in  the  N.  T. 

2.  The  whole  yoke  of  tJie  Lord.]  Matt.  xi.  29:  "Take  my  yoke  (rov 
Zvyov  juov)  upon  you  .  .  .  my  yoke  is  easy  and  my  burden  is  light."  In  the 
Council  of  Jerusalem,  a.d.  50,  Peter  said,  Acts  xv.  10,  11,  in  opposition  to 
the  strict  Jewish  party  :  "  Why  tempt  ye  God,  that  ye  should  put  a  yoke 
(Zvyov)  upon  the  neck  of  the  disciples,  which  neither  our  fathers  nor  we 
were  able  to  bear  {^adrddcxi)?  But  we  believe  that  we  shall  be  saved 
through  the  grace  of  the  T^ord  Jesus,  in  like  manner  as  they  [the  Gentiles]." 
This  was  the  principle  of  Paul.  But  a  Jewish-Christian  reaction  took  place 
a  year  or  two  afterwards  at  Antioch  under  the  authority  of  James  of  Jeru- 
salem, and  even  Peter  and  Barnabas  were  carried  away  by  the  over-conser- 
vative current  (Gal.  ii.  13).  Hence  the  temporary  breach  between  Paul  and 
Peter,  and  the  bold  remonstrance  of  the  former  in  the  presence  of  the  con- 
gregation, which  consisted  of  Jewish  and  Gentile  converts.  It  must  have 
been  a  most  serious  crisis  when  the  two  greatest  Apostles  in  the  midst  of  their 
career  of  usefulness  stood  face  to  face  against  each  other,  and  Paul  charged 
Peter  with  hypocrisy  for  denying,  by  his  timid  conduct  in  Antioch,  the 
doctrine  he  had  proclaimed  a  year  before  at  Jerusalem.  It  foreshadowed  the 
antagonism  between  the  conservative  and  progressive,  the  legalistic  and 
evangelical   tendencies  which   run  through  church  history;  it  was  typical 


182  DOCUMENT   I. 

Taffai  oXov  rov  8,vy6v  tov  able  to  bear  the  whole  yoke 
Kvpiov,  Te^yswi  eat]-  si  6'  ov  of  the  Lord,  thou  wilt  be 
dvvaaai,  o  dvvrj  tovto  noiei.      perfect ;  but  if  thou  art  not 

able,  do  what  thou  canst. 

of  the  conflict  between  Catholicism  and  Protestantism.  The  writer  of  the 
Bidache  evidently  belonged  to  the  Jewish-Christian  party,  and  in  this  again 
to  James  rather  than  Peter.  James  stood  at  the  head  of  the  right  wing  on 
the  very  border  of  what  was  afterwards  called  the  Ebionitic  heresy,  yet  dif- 
fering from  it  in  spirit  and  aim.  Peter  occupied  a  position  in  the  centre 
between  James  and  Paul.  By  "the  whole  yoke  of  the  Lord,"  the  Did. 
means,  no  doubt,  the  ceremonial  law  which  Peter  had  pronounced  unbear- 
able, but  which  James  and  his  sympathizers  seem  to  have  borne  to  the  end  of 
their  lives  from  habit  and  reverence  for  their  ancestral  traditions.  But  the 
Did.  shows  here  a  mild  and  tolerant  spirit.  The  whole  yoke  is  not 
required,  but  only  as  much  as  one  is  able  to  bear.  No  reflection  is  cast  upon 
those  who  cannot  bear  it. 

Ha.  has  here  a  long  note  trying  to  show  that  the  Bidache,  means  by  "the 
whole  yoke"  the  counsels  of  perfection  or  the  requirements  of  monastic  as- 
ceticism, especially  celibacy.  But  celibacy  is  nowhere  mentioned  in  the  Did. 
and  its  over-estimate  had  no  root  in  the  Old  Testament  where  the  family  oc- 
cupies a  much  higher  place.  All  the  leaders  of  the  theocracy,  the  patriarchs, 
Moses,  Aaron,  Samuel,  David,  and  sevei'al  of  the  Prophets  wex'e  married 
men.  So  was  St.  Peter.  The  contempt  of  marriage  was  of  heathen  origin 
and  connected  with  the  dualistic  theory  held  bv  all  the  Gnostic  sects.  Paul 
denounces  it  as  a  doctrine  of  demons,  1  Tim.  iv.  1,  2. 

Thou  wilt  he  perfect.'^  Matt.  xix.  21  (si  ^eXshi  reAsio?  ei'vcxi).  This 
passage  was  very  early  made  the  basis  of  the  doctrine  of  perfection  and  of  a 
distinction  between  a  lower  morality  for  the  masses  and  a  higher  morality 
for  the  elect  few  who  renounce  property  and  marriage  for  the  sake  of  Christ, 
and  thus  literally  follow  him.  This  higher  morality  acquired  a  correspond- 
ingly higher  merit.  It  is  the  foundation  of  the  practice  of  the  orthodox 
Ascetics  who  abstained  from  flesh,  wine,  and  marriage  for  their  own  good 
without  denouncing  them,  and  of  the  heretical  Enkratites  ( 'E;';/'/3«r£Z?, 
^EyuparTrai)  who  based  their  abstinence  on  the  essential  impurity  of  the 
things  renounced.  In  the  Nicene  age  the  ascetic  tendency  assumed  an 
organized  form  in  the  system  of  monasticism,  which  swept  with  irresistible 
moral  force  over  the  whole  Catholic  church.  East  and  West,  and  found 
enthusiastic  advocates  among  the  greatest  of  the  fathers;  as  Athanasius  and 
Chrysostom,  Jerome  and  Augustin.  How  far  the  Didaehographer  favored 
this  higher  morality  does  not  appear  from  his  book;  but  from  a  reference  to 
the  community  of  goods,  IV.  8,  we  may  infer  that  he  included  voluntary 
poverty  in  his  ideal  of  perfection.  James  of  Jerusalem  is  described  by 
Hegesippus,  an  orthodox  Jewish  Christian  from  the  middle  of  the  second 
century,  as  a  saint  of  the  Nazarite  and  Essenic  type.  See  Church  History, 
i.  276  sq. ;  ii.  742  sqq, 

If  thou  art  not  able,  etc.]    Comp  Matt.  xix.  11:  "All  men  cannot  receive 


TEACniNG   OF   THE   TWELVE   APOSTLES.  183 

3.  Ilepi  de  r?/?  ^pooffeco'^,  o  3.  And  as  regards  food, 
dvvaffai  fiaffraffov  ano  dh  bear  what  thou  canst,  but 
rov  eidcoXo^vTov  Xiav  npoa-     against  idol-offerings  be  ex- 


this  sayinoj,  but  they  to  whom  it  is  given;"  1  Cor.  vii.  7:  "  Each  man  hath 
his  own  gift  from  God,  one  after  this  manner,  and  another  after  that. " 

3.  As  regards  foocl.'\  The  Levitieal  law  concerning  clean  and  nnelean 
meats.  Peter  clung  to  that  distinction  till  he  was  taught  a  more  liberal 
view  by  the  revelation  at  Joppa  (Acts  x.).  The  Council  of  Jerusalem  adopted 
a  compromise  between  the  Jewish  and  Hellenic  Cliristians  and  prohibited 
meat  which  had  been  offered  to  the  gods  (aVf^ecJSaz  elScoXo^vvgov)  sind 
was  contaminated  with  idolatry  (Acts  xv.  20,.  29).  The  synodical  letter  was 
written  by  James  and  begins  with  ja7>Azi'  (ver.  23),  like  his  Epistle  (1. 1). 
To  this  decree  the  Did.  refers  and  puts  upon  it  a  strict  construction,  like 
John,  Apoc.  ii.  14,  20  (where  the  eating  of  idol  offerings  is  associated  with 
fornication) ;  while  Paul  takes  a  more  liberal  view  and  puts  the  abstinence 
from  such  meat  on  the  law  of  expediency  and  regard  for  the  conscience  of 
weaker  brethren,  1  Cor.  viii.  4-13;  x.  18,  19,  28,  29;  eomp.  Rom.  xiv.  20  sq. 
The  same  prohibition  was,  however,  repeated  by  writers  of  the  second 
century,  e.  g.  Justin  Martyr  (Dial.  c.  Tryph.  Jud.  c.  xxxiv.  and  xxxv.),  and 
by  the  Council  of  Gangra  (in  the  second  canon),  and  in  the  sixty-third  of  the 
Apost.  Canons  (see  Fulton's  Index  Can.  pp.  101  and  223).  The  Greek  church 
regards  the  deci'ee  of  Jerusalem  as  binding  for  all  time.  The  Latin  church 
followed  Paul. 

Dead  gods.  ]  Comp.  ]  Cor.  viii.  4.  Br,  quotes  from  the  so-called  second  Ep. 
of  Clement  to  the  Cor.  c,  iii. :  j^jliei?  oi  CojyreS  zoli  v  s  x  p  ol  ?  S  s  oi  i 
ov  ^vo/iiEv  xai  ov  TtpodHwovmsv  avroli,and  from  the  Ep.  toDiognetus, 
c.  ii.,  where  the  idol  gods  are  called  uaoq^d,  rvcpXd,  arpvxoc,  dvaid37;ta, 
cxKivrjra  (deaf,  blind,  lifeless,  destitute  of  feeling,  incapable  of  motion.) 

Here  closes  the  catechetical  section.  It  is  purely  ethical  and  practical. 
But  religious  instruction  necessarily  is  also  historical  and  dogmatical.  It 
cannot  be  supposed  that  this  was  altogether  omitted.  How  could  catechu- 
mens be  expected  to  believe  in  Christ  as  their  Lord  and  Saviour  without 
some  knowledge  of  his  person  and  work,  his  life,  death  and  resun-ection ? 
The  Didaclte  implies  such  additional  teaching  by  its  frequent  references  to 
the  Gospel  and  the  commandments  of  the  Lord  from  which  nothing  should 
be  taken  away  (IV.  13),  and  by  its  allusion  to  the  preparatory  work  of  the 
Holy  Spirit  in  the  heart  (IV.  10 1.  Much  was  added  by  the  regular  teachers 
who  preached  to  the  catechumens  "the  word  of  God  "and  the  "Lordship" 
of  Christ  {IV.  1),  and  by  the  saints  whose  faces  they  should  seek  day  by  day 
(IV.  2).  But  the  moral  instruction  in  the  fundamental  duties  of  the  Chris- 
tian was  of  immediate  and  primary  importance.  Very  often  the  preparation 
for  Baptism  was  even  much  shorter  than  here,  as  in  the  ease  of  the  pente- 
costal  converts  (Acts  ii.),  of  the  Eunuch  (ch.  viii.),  of  Cornelius  (ch.  x.),  and 
of  the  jailer  at  Philippi  (xvi.  31).  Instruction  is  supposed  to  continue 
after  Baptism  in  the  bosom  of  the  Church,  which  is  a  training-school  for 
heaven. 


184  DOCUMENT  I. 

£j£-   Xarpeia   yap   iffri   5fo5K     ceedingly  on  thy  guard,  for 
venp&iv.  it  is  a  service  of  dead  gods. 

KEcp.S,'.  Chap.  VII. 

Baptism. 

1.  lie  pi    6h    rov  f3a7triafAa-         1.  Now    concerning   bap- 

ro<i,  ovroo  fianriGarE'     ravra  tism,    baptize  thus:   Having 

Ttocvra     TtposiTtovre?,    ftanri-  first  taught  all  these  things, 

GarE  81?  TO  ovofia  rov  Uarpoz  baptize  ye  into  the  name  of 

Notes  to  Chapter  VII. 

In  the  first  six  chapters  the  Catechumen  was  addressed  as  "my  child." 
Chs.  VII. -XVI.  are  addressed  to  the  church  members  and  congregations. 
Hence  the  plural,  yc  {fJaTtz idar s  YII.  1  ;  corap.  vjiiojv,Ylll  1;  Ttpudsv- 
Xe6Se,  VIII.  3  ;  Evxcxpidr?/r£,  IX.  1  ;  X.  1  ;  I'j/ia?,  XI.  1,  4  ;  nXadars, 
XIV.  1  ;  x'^^potrovTJdtxrE,  XV.  1,  yprjyopElvF.,  XVI.  1,  etc.).  Baptism  is 
first  treated  of  because  it  is  the  solemn  introduction  of  the  convert  into  the 
privileges  and  duties  of  church  membership.  Comp.  on  this  chapter  the 
previous  discussions,  pp.  29  sqq. 

TCEpi  5£'.]  8e  and  ravra  Ttdvra  irpoEiTTuvrE?  show  the  connection  with 
the  preceding  catechetical  instruction  which  terminates  in  Baptism.  In 
the  case  of  infant-Baptism,  which  is  not  contemplated  in  the  Bid.,  instruc- 
tion follows  and  looks  to  confirmation  as  its  aim. 

ravra  Ttdvra  TtpoEinovrEZ]  Pa.:  having  taught  all  that  goen  before. 
St.  and  R. :  Jiaving  said  (taught)  beforehand  all  these  things.  H.  and  N.: 
Jiaving  frst  said  all  these  things.  Sp. :  having  first  rehearsed  all  these  things. 
H.  and  B. :  having  first  uttered.  A  free  rendering  would  be  :  after  the  pre- 
ceding instr^iction  in  all  these  things.  It  is  referred  to  the  first  six  chapters, 
except  by  Bielenstein,  who  understands  by  it  a  baptismal  address. 

fJaTrridars]  No  special  ofiicer  is  mentioned  ;  any  Christian,  it  seems, 
could  baptize  at  that  time.  Jesus  himself  never  baptized  (John  iv.  2),  Paul 
only  in  exceptional  eases  (1  Cor.  i,  14-17).  Justin  Mart,  mentions  no  par- 
ticular baptizer,  but  Ignatius  (Ad  Smyrn.  viii.  2)  represents  Baptism  as  a 
prerogative  of  the  Bisliop,  or  at  least  as  requiring  his  presence  :  "  It  is  not 
lawful  without  the  Bishop  either  to  baptize  or  to  celebrate  the  Agape;  but 
whatsoever  he  shall  approve  of,  that  is  also  pleasing  to  God,  so  that  every- 
thing that  is  done  may  be  secure  and  valid." 

Eli  ro  uvofia.  u.  r.  A.]  into  (not  in,  as  in  the  A.  V.)  the  name,  i.  e.  into 
communion  and  covenant  relationship  with  the  revealed  persons  of  the  Holy 
Trinity.  The  Did.  gives  the  precise  baptismal  formula,  Matt,  xxviii.  19. 
One  of  the  exact  quotations.  The  first  proof  of  the  use  of  this  formula.  It 
includes  belief  in  the  divinity  of  Christ  and  the  Holy  Spirit,  as  co-ordinated 
with  the  Father.  In  ver.  3  the  article  before  the  divine  names  is  omitted  by 
carelessness.     Baptism  in  the  name' of  Jesus  only,  is  not  mentioned  ;  nor  is 


TEACHING   OF  THE   TWELVE   APOSTLES.  185 

7cai  Tov  Tiov    uai   rov  dyiov  the  Father,  and  of  the  Son, 

nvevj-iaroi  ev  Zdari  ^covTi.  and  of  the  Holy  Ghost,   in 

living  water. 

2.  'Ear  de  jxt]  exxi'^  vdcop  2.  And  if  thou  hast  not 
B,c^v,  eii  aXXo  vdoop ^aTtnaov  living  water,  baptize  into 
ei  6'  ov  dvvaffai  sv  tpvxpcpy  other  water  ;  and  if  thou 
ev  B^spz-icS.  canst  not  in  cold,   then  in 

warm  (water). 

3.  Edv    Si-     ajdcporepa     juj)        3.  But  if  thou  hast  neither, 

the  threefold  repetition,  but  this  must  be  inferred  from  rp/?  in  ver.  3.  Ter- 
tullian,  Adv.  Prax.  xxvi. :  ^'Nec  semel,  sed  ter,  ad  singula  nomina  in  perso- 
nas  singulas  tinguimur." 

£v  vSari  Cwrrz]  Comp.  John  iv.  10,  11  ;  vii.  38.  Living  water  is  fresh, 
clean  water  in  motion,  i.  e.,  river- water  or  spring- water,  as  distinct  from 
stagnant  water.  Br.:  vSaop  ^wv  Xeyei  to  apri  and  tov  (ppearoi  r}v- 
TXrjutyov,  TO  vTtoyviov,  to  TCpodcpaTov  xai  vtapov.  Ha.  would  con- 
fine living  water  to  river-water,  and  translates  fliessendes  Wasser.  The 
preference  of  the  ante-Nicene  Church  was  for  Baptism  in  a  running  stream, 
as  the  Jordan,  the  Nile,  the  Tiber  ;  the  baptized  standing,  undressed,  knee- 
deep  or  waist-deep  in  the  water,  while  the  baptizer  on  the  shore,  slightly 
clothed,  dipped  the  candidate's  head  under  the  water  and  helped  him  out  of 
the  river.  See  the  illustrations  from  the  Catacombs,  p.  38  sqq.  The  prefer- 
ence for  river-Baptism  was  based  on  the  typical  baptism  of  Christ  in  the  Jor- 
dan, and  continued  till  the  age  of  Constantine,  when  special  Baptisteries 
were  built  with  different  apartments  and  other  conveniences,  for  both  sexes 
and  all  seasons  of  the  year.  Harris  (Teach,  of  the  Ap.  and  the  Sibyll. 
Books,  p.  13)  quotes  a  parallel  from  the  Sibylline  Oracles,  IV.  164  [not  165, 
iis  he  has  itl. 

^Ev  TtoTaiioiZ  Xovdcx6SE  'oXov  Sena?  a8J^do7(ji. 

"  In  perennial  streams  wash  the  whole  form  (body)." 

2.  «^?  aXXo  vdaopl  Br.:  wj  TfpodqjaTov  /isv  Hal  reap6v,tpvxp6v  Ss. 
Cold  water  in  pools,  reservoirs,  cisterns,  baths.  In  Galilee  the  lake  was 
most  convenient.  In  and  around  Jerusalem  the  Kidron  is  dry  during  the 
summer,  but  there  are  large  pools  (Bethesda,  Hezekiah,  the  upper  and  lower 
Gihon)  ;  and  almost  every  house  has  a  cistern  filled  with  rain-water.  The 
same  choice  is  given  by  TertuUian,  Be  Bapt.  iv.:  "Nulla  distinctio  est, 
mnri  quis  an  stagno,  flumine  anfonte,  lacu  an  alveo  dikcatur." 

EV  Bep/xoj]  Warm  water  does  not  so  well  symbolize  the  refreshing,  re- 
generating agency  of  the  Holy  Spirit  as  cold  water,  but  it  was  permitted  in 
cases  of  sickness,  in  cold  climates,  and  inclement  seasons.  The  sacrament 
was  then  probably  administered  at  home  or  in  public  baths.  Br.:  tiTe  5z' 
ddSe'veiay  xai  dppa)6Tiav  tov  6ooi.iaToi,  ute  uai  8id  Tr)v  cjpav  tov 
'.'.TOV?,  fJaTTTidov  tv  3f.pu(^  T/rot  xXtapca.  Then  he  quotes  from  Gregory 
of  Nyssa,  who  says  that  all  kinds  of  water  arc  good  for  Baptism,  provided 
there  is  faith  on  the  part  of  the  baptized  and  the  blessing  of  the  baptizer. 
Parrar  infers  that  the  writer  lived  in  a  cold  region. 

3.  But  if  tJiou  hast  neither']  i.  e.  neither  living  water  nor  other  water  (cold 


186  DOCUMENT  I. 

sXVi'=y  i'jix^ov  si?  rr)v  Kiicpa\i)v  pour  [water]  thrice  upon  the 

rpi?  vdojp  si?  ovoj.ia  IlaTpo?  head   into   the   name  of  the 

Kai  Tiov  Hal  dyiov  TJvsvjjLa-  Father,  and  of  the  Son,  and 

to?.  of  the  Holy  Ghost. 


or  warm)  in  sufficient  quantity  for  immersion.  So  J.  W.,  Fa.,  R. ,  Ma.  {en 
quantite  sitffisante),  and  others.  Immersion  must  be  meant  in  all  previous 
modes,  else  there  would  be  no  difference  between  them  and  the  last.  So 
also  Br. :  edy  jur'/re  ipvxpov  ur/rs  ^tpjiidv  vS^p  exv^  ixavov  «:'5  to  fSdit- 
ndua,  but  he  adds  as  an  additional  condition  the  necessity  of  Baptism  {nal 
dvdyyir]  lTti6Ti^  vov  licxTiridULXToi),  and  confines  the  permission  of  pour- 
ing to  cases  of  severe  sickness  (in  pericnlo  mortis),  or  what  is  called  clinical 
Baptism,  referring  to  TertuUian  and  Cyprian.  Fa.  assents.  But  the  Did. 
mentions  only  the  scarcity  of  water,  not  the  state  of  the  candidate.  The 
restriction  to  cases  of  sickness,  and  the  disqualification  for  the  priesthood  of 
persons  baptized  by  aspersion  on  the  death-bed,  seem  to  date  from  the  third 
century.  Cyprian  (25u)  had  to  refute  existing  doubts  on  the  validity  of  clini- 
cal Baptism.  The  doubts,  however,  were  not  based  so  much  on  the  defective 
mode,  but  on  the  suspicion  of  the  sincerity  of  motive. 

%KX£ov,  H.  r.  A.]  The  first  instance  of  Baptism  by  pouring  or  aspersion, 
and  that  without  the  least  doubt  of  its  validity.  A  remarkable  passage, 
which  has  elicited  much  discussion  and  controversy.  B.  Maury  (p.  29) : 
"  Voild  le  plus  ancicn  example  du  hapteme  par  aspersion,  sans  que  le  moindre 
doute  soit  eleve  s'ur  sa  validite."  Harn. :  "  Wir  Juiben  hier  das  iiltestc  Zeug- 
nissfurdie  Zulassurtg  der  Aspersionstavfe ;  hesonders  mcMig  ist,  dass  der 
Verf.  aitcli  rncTit  das  geringste  Sclncanken  vher  Hire  Gvltiglieit  verrdth.  Die 
Zeugnisse  fur  cin  fruhes  Vorkommen  der  Aspersion  warcn  hislnng  enhcedcr, 
was  ihre  Zeit  {so  die  Mldlichen  Darstcllungen  der  Aspersion  ;  s.  Kraiis,  Roma 
Setter.  2.  Aiifl.  8.  311/.),  oder  was  ihre  Be%ceis1craft  {Tcrt.  depanit.  6/  de 
bapt.  12)  hetrifft,  nicJit  genugend.  sichere  ;  jetzt  ist  ein  Zineifel  nicJtt  mehr 
moglieJi.  Aher  die  Bedenken  uher  ihre  voile  Gilltigkeit  mogen  in  manchen 
Landesldrchen  uralt  gcicesen  sein  ;  doch  kann  man  sich  aiif  Euseb.  H.  E.  vi. 
43, 14,  15,  fur  dieselben  nur  mit  Zuru'-khaltung  berufcn  ;  dngegen  avf  Cypr. 
ep.  69,  12-14,  und  auf  die  Praxis  dcs  Orients.  Unsercm.  Verf.  ist  die  Aus- 
sprcchuwi  der  dreiheiligen  Namen  die  Hauptsaelie  und  dcsshalb  anrh  die  dreir 
malige  Aspersion."  Farrar :  "In  this  permission  of  (trine)  affusion  our 
[Church  of  England]  rubric  is  anticipated  by  eighteen  centuries.  The  allu- 
sion, however,  seems  to  be  to  private  ha\)tisms  in  pe7'iculo  mortis.  Infant- 
Baptism  is  not  here  contemplated." 

ti?  TTJv  Me(paX?}v]  The  application  of  water  to  the  head,  as  the  seat  of 
intelligence,  is  absolutely  essential  and  t<he  chief  part  of  Baptism  ;  but  the 
wetting  of  other  parts  of  the  body  is  not  indispensable. 

rp/5]  Trine  immersion  in  the  name  of  the  three  persons  of  the  Trinity  is 
the  universal  rule  in  the  Eastern  churches.  In  the  West  single  immersion 
waspi-acticed  for  a  while  in  Spain,  and  sanctioned  by  Pope  Gregory  I. ;  but  the 
Roman  Rituals  prescribe  trine  immersion  and  trine  affusion.    See  Ch.  XVII. 


TEACHING   OF  THE   TWELVE   APOSTLES.  187 

4.  Upo  St  Tov  ^aTTTiffjjcxTo?        4.  But  before  Baptism  let 

TcpovijGTSvaaTco  6    §a7tti8,oov  the   baptizer   and   the    bap- 

y.a\   6  l3a7TTi8,6j.i£vo'i*    uai    si'  tized   fast,    and    any   others 

Tivs?  aXXoi  dvvavrav    ueXev-  who    can ;     but    thou   shalt 

f/?f  dh  vijffTSvaaL  tov  ^anri-  command  the  baptized  to  fast 

^ojuevoy  irpo  fxidi  r)  dvo.  for  one  or  two  days  before. 

Keep.  rj.  Chap.   VIII. 

Fasting  and  Prayer. 

1.  Ai  ds  vrjffTEiai  v}xwv  ).a)  1.  Let  not  your  fasts  be 
iffTcoffav  jj-erd  rear  vnonpL-  with  the  hypocrites/'' for  tliey 
r^v    vrjffrevovai  yap  Ssvre-     fast  on  the  second  and  fifth 

="  Coinp.  Matt.  vi.  16. 
*o/  /jcxTtriZonEvoi,  Hi.  ^KsAsvdeii,  Br.  Hi.  Sa.  &c. 

4.  Fasting  before  Baptism  was  the  general  practice  in  the  ante-Nicene 
age,  as  we  learn  from  Justin  M.  and  Tertnllian.  In  tlie  Ap.  Const,  vii.  22, 
it  is  enforced  by  the  fasting  of  Christ  afte?-  Baptism,  which  He  did  not  need 
himself,  but  by  which  He  set  us  an  example.  The  fasting  of  the  baptizers 
probably  soon  went  out  of  use,  and  is  not  mentioned  in  the  Ap.  Const.  It 
indicates  the  early  age  of  the  Did.  and  the  family  feeling  of  the  community 
from  which  it  proceeded. 

HsXEuetil  Br.  resLdsHnXevdet?.  Ha.  retains  the  reading  of  the  MS.  in  the 
text,  but  translates  gebiete.  The  command  goes  beyond  the  N.  T.,  and  is 
one  of  the  "  commandments  of  men."  It  was  probably  based  on  Matt.  xvii. 
21  (text  rec);  Mark  ix.  29:  "This  kind  goeth  not  out  save  by  prayer  and 
fasting."  There  is  no  trace  of  exorcism  in  the  Did.,  but  it  was  connected 
with  Baptism  in  the  second  century.  The  rule  of  fasting  is  stiil  observed  in 
the  East  in  cases  of  adult  Baptism,  which  are  very  rare.  In  England,  down 
to  the  time  of  the  Reformation,  the  candidates  for  Confirmation  and  the 
Bishop  were  required  to  fast  before  the  ceremony. 

Notes  to  Chapter  VIII. 
1.  /.lerd  rrcDV  vitoHfnrcSv']  in  common,  or  together  with  those  of  the  hypo- 
crites, i.  e.,  the  Pharisees,  as  in  ver.  2  (not  the  Jews  generally,  as  Ha.  deems 
probable).  Comp.  Matt.  vi.  16:  "When  ye  fast,  be  not  as  the  hypocrites, 
of  a  sad  countenance."  In  Luke  xviii.  12,  the  Pharisee  in  the  Temple 
boasts:  "  I  fast  twice  in  the  week."  This  is  the  only  allusion  to  Jews  in  the 
Did.,  which  differs  on  the  one  hand  from  the  anti-Jewish  violence  of  Bar- 
nabas, and  on  the  other  from  the  Judaizing  sympathy  of  the  Ebionites. 
Christ  opposes  the  spirit  of  hypocritical  and  ostentatious  fasting,  but 
gives  no  direction  as  to  days.  The  Did.  opposes  the  Jewish  fast  days,  and 
replaces  them  by  two  other  fast  days.  Christian  Judaism  versus  Mosaic 
Judaism.     Another  indication  of  the  early  date  and  Jewish  origin  of  the 


188  DOCUMENT  I. 

pa    Gaftfiaroov    nai    7ik}.inrr}'  day  of   the   week  ;    but    ye 

v^xs.i<i  6h  viiffTSvaare  TsrpaSa  shall  fast  on  the  fourth  day, 

Hai  7tapa0KBvriv.  and     the    preparation    day 

(Friday). 

2.  My-jdh  npoffevx^^^-^  <^^  ciz"  2.  Neither  pray  ye  as  the 

VTtoxpirai,  aW  ce??  SHeXsvffsv  hypocrites,  '^  but  as  the  Lord 

o  Kvpio?    €v    rep    evayysXicp  commanded  in  His  Gospel,  so 

avTov     ovTGj?     TtpoGEvx^G^^'  p^ay  ye:  "Our  Father,  who 

"  Comp.  Matt.  vi.  5. 

Did.  Stated  fasting  soon  became  a  general  custom  of  the  Catholic  church. 
See  the  passages  of  Barnabas,  of  Hermas,  Tertullian,  Clement  of  Alex., 
Origen,  Epiphanius,  quoted  by  Br.  and  Ha.  Origen  says  (Homil.  x.  in 
Levit.) :  "  Hahemus  quariam  et  sextam  septimance  dies,  quibus  solemniter 
jejuna^nus." 

The  Jewish  fasts  were  fixed  on  Monday  and  Tliursday  of  the  week  in  com- 
memoration of  Moses'  ascent  to,  and  descent  from,  Mt.  Sinai  ;  the  Christian 
fasts  on  Wednesday  (rerpdi,  feria  quarta)  and  Friday  {Ttapa6Ksvr/, 
parasceve,  ftria  sexta)  as  the  days  of  the  Betrayal  and  Crucifixion  of  the 
Lord,  with  reference  to  Matt.  ix.  15:  "When  the  bridegroom  shall  be 
taken  away  from  them,  then  they  will  fast."  They  were  called  drddsii, 
dies  stationum,  semijejunia.  Wednesday  dropped  gradually  out  of  use  as  a 
fast  day.  After  the  Council  of  Elvira,  30.5,  Saturday  came  to  be  observed  in 
the  West. 

These  days  of  fasting,  together  with  the  joyous  Lord's  Day,  mentioned  in 
Ch.  XIV.,  determine  the  Christian  week.  The  death  and  resurrection  of  our 
Lord  were  the  controlling  idea  of  Christian  life  and  Christian  worship.  But 
no  allusion  is  made  in  the  Did.  to  the  annual  festivals  and  the  ecclesiastical 
year,  which  was  developed  gradually  from  the  same  central  facts. 

TfapadKsvi'/]  the  Jewish  designation  of  Friday,  on  which  preparations  were 
made  for  the  proper  observance  of  the  Sabbath.  Matt,  xxvii.  62 ;  Mark  xv. 
42;  Luke  xxiii,  54;  John  xix.  14,  31,  42.  It  was  also  called  7rpu6cvfJ/3arov 
(Sabbath  eve),  Judith  viii.  6 ;  Mark  xv,  42.  The  name  is  retained  in  the  Greek 
liturgies  and  in  the  Latin  office  for  Good  Friday,  Fcriti  sexta  in  Parasceve. 

2.  As  the  Lord  commanded  in  His  Gosjjel.]  A  distinct  reference  to  St. 
Matthew.    The  oldest  testimony  to  its  existence  and  use. 

Our  Father,  etc.]  The  first  quotation  of  the  Lord's  Prayer,  and  the  first 
testimony  to  its  use  as  a  form  in  daily  devotion.  The  text  is  taken  from 
Matthew  vi.  5-13  (not  from  the  shorter  form  of  Luke),  with  three  unimpor- 
tant differences  unsupported  by  MS.  authority,  viz.:  \)  tv  rcS  ovpavoo  for 
the  favorite  plural  of  Matthew  ;  2)  the  omission  of  the  article  before  ;'?;?, 
and  3)  rijv  6(psiA?}v  for  the  plural  ra  6fpEiX-i}f.iaTa.  The  other  differ- 
ences are  textual.  The  Did.  sustains  the  textus  receptus  :  1)  in  tX^EZca  for 
iASa'rco,  2)  in  a qjisjiiev  {we  forgive)  instead  of  dq)jJHauF.v  {ire  have  for- 
given, which  is  supported  by  n,  ",  B,  Z,  Origen,  and  preferred  by  Tischend., 


TEACHING  OF  THE  TWELVE   APOSTLES. 


189 


liar  Eft  iij-iGov  o  sv  rep  ovpa\'cp, 
ayiaa^r'jroo  ro  ovopia  Gov,  e'A- 
^iroo  j)  ftaaiXeia  ffov,  ysvvri- 
^j'/roo*  ro  BeXT/jLta  aov  a??  "kv 
ovpav^  nai  ini  yi}^.  rov  ap- 
rov  rjjLK^y  rov  iTtiovGiov  6oZ 
jjj.uv  Gi)).iepov,  ual  ixcp^b  ?//xiv 
n)v  ocp&i\i}v  i)}X(i)v  GJ?  nai  t)- 
/<£z?  aqjie^iav  roi5  oepeiAerai? 
r}f.i(^y,  ]uxi  ixtf  eiffsveyKri'^  r/fAdcZ 
fz5  TieipaQjxov,  akka  pvffai 
rjfAa'i  ano  too  Ttori/pov'  on 
ffov  sffrir  1}  6vva/Ai5  ual  7} 
do^a  si?  rov?  ai(^va5. 

3.   Tph     rf/i    j}/xipa?     ovroj 
TrpoffsvxsffBs- 


art  in  heaven,  hallowed  be 
Thy  Name.  Thy  Kingdom 
come.  Thy  will  be  done,  as 
in  heaven,  so  on  earth.  Give 
ns  this  day  onr  daily  (need- 
ful) bread.  And  forgive  ns 
onr  debt  as  we  also  forgive 
our  debtors.  And  bring  ns 
not  into  temptation,  but  de- 
liver us  from  the  evil  one  (or, 
from  evil).  For  Thine  is  the 
power  and  the  glory  for 
ever."" 

3.  Pray  thus  thrice  a  day. 


Matt.  vi.  9-13. 


*  yevrj^i^vco,  Br.  Hi.  W.  &c. 


Westc.  and  Hort,  and  the  E.  R.)  ;  and  3)  in  the  insertion  of  the  doxology, 
though  only  in  jiart,  the  l5a6ikEux  and  the  d/.i7/v  being  omitted.  Gregory 
of  Xyssa  (as  quoted  by  Tischend.  and  Hort)  has  the  same  form,  on  avnp  7} 
dvyajuii  uai  7)  doqa. 

The  doxology  is  absent  from  the  oldest  MS.  and  other  authorities,  and 
came  into  the  text  from  liturgical  and  devotional  use,  as  we  can  clearly  see 
here.  Dr.  Hort  says:  "There  can  be  little  doubt  that  the  doxology  origi- 
nated in  liturgical  use  in  Syria,  and  was  then  adopted  into  the  Greek  and 
Syriac.-Syrian  texts  of  the  N.  T.  It  was  probably  derived  ultimately  from 
1  Chron.  xxix.  11  (Heb.),  but,  it  may  be,  through  the  medium  of  some  con- 
temporary Jewish  usage  :  the  people's  response  to  prayers  in  the  temple  is 
said  to  have  been,  '  Blessed  be  the  name  of  the  glory  of  his  kingdom  for 
ever  and  ever.'"  {Notes  on  Select  Eeadings,  p.  9.)  The  doxology  varies  as 
to  length  and  wording  in  different  texts  and  liturgies,  until  from  the  time 
of  Chrysostom  it  assumed  its  traditional  form,  but  in  the  Latin  and  Angli- 
can services  the  shorter  form  without  the  doxology  is  still  alternately  used 
with  the  other. 

3.  Thrice  a  day."]  Indicates  the  beginning  of  Christian  regularity  and 
formalism  in  devotion,  in  imitation  of  the  Jewish  hours  of  prayer,  Dan. 
vi.  10  (comp.  Ps.  Iv.  17)  ;  Acts  ii.  1,  15;  iii.  1;  x.  9.  Tertullian  {De  Orat. 
XXV.  and  De  Jejun.  x.)  derives  from  these  passages  the  duty  to  pray  at  the 
third,  sixth  and  ninth  hour  {i.  e.  morning,  noon,  and  afternoon  or  evening), 
in  addition  to  the  ordinary  prayers  at  sunrise  and  bed-time  which  need  no 
admonition.  He  supposes  {De  Orat.  x.)  that  these  devotions  include  the 
Lord's  Prayer  {prcemissa  legitima  et  oi-dina7-ia  orations  quasi  fuiidamento). 
See  the  note  of  Ha.,  p.  27,  and  the  ample  quotations  of  Br.  p.  31-33. 


190  DOCUMENT  L 

K£cp.  5'.  Chap.  IX. 

The  Agape  and  the  Eucharist. 

1.  He  pi  6  e  ryi  evxccpiGria^,         1.  Xow  as  regards  the  Eu- 
ovtoo*  EvxoipiGtr^aare.  charist  (the  Thank-offering), 

*  OVTQOZ,  B.   &C. 


Notes  to  Chapter  IX. 

Chs.  IX.  and  X.  contain  three  eueharistic  prayers,  the  oldest  known 
Christian  prayers  after  those  in  the  N.  T.,  with  the  exception,  perhaps,  of 
the  intercessory  prayer  of  the  Roman  church,  which  is  found  at  the  close  of 
the  Clementine  Epistle  to  the  Corinthians  in  the  complete  copy  of  the  Jeru- 
salem MS.  (edited  by  Bryennios,  1875;  see  Church  History,  ii.  228).  They 
furnish,  together  with  the  Lord's  Prayer,  the  elements  of  a  primitive  liturgy, 
and  deserve  the  careful  attention  of  liturgical  scholars.  They  correspond  to 
the  Jewish  Passover  eulogife.  They  are  veiy  remarkable  for  their  brevity, 
simplicity,  and  high-toned  spirituality,  but  also  for  the  absence  of  any  allu- 
sion to  the  atoning  sacrifice  of  Christ,  except  perhaps  in  the  mystic  meaning 
of  "  the  vine  of  David  "  and  the  hroken  bread.  Not  even  the  words  of  institu- 
tion, "This  is  My  body,"  "  This  is  My  blood," ^re  mentioned,  much  less  is 
any  theory  of  the  real  presence  intimated  or  implied.  The  prayers  are  too 
low  for  the  sacrament,  and  yet  too  high  for  an  ordinary  meal.  But  we  must 
remember:  1)  The  brief  and  fragmentary  character  of  this  section,  and  the 
express  reference  to  the  extemporaneous  effusions  of  the  Prophets  which  were 
to  follow  and  to  supplement  the  liturgical  forms  (X.  7);  2)  the  designation 
of  the  Eucharist  as  a  sacrifice  foretold  by  the  Prophets,  to  be  celebrated 
every  Lord's  Day  (XIV.  3),  after  a  public  confession  of  sin  and  a  reconcilia- 
tion of  brethren  at  strife  (XIV.  1,  2);  and,  3)  the  Johannean  phraseology 
and  tone  of  these  prayers,  which  we  have  previously  pointed  out  (p.  89  sq.). 
If  we  read  such  expressions  as  "spiritual  food  and  drink"  (X.  3),  "eternal 
life"  (IX.  3 ;  X.  3),  "  perfect  her  in  Thy  love"  (X.  5),  in  the  light  of  Christ's 
mysterious  discourse  after  the  feeding  of  the  five  thousand,  and  of  his  Sacer- 
dotal Prayer,  and  take  them  in  their  full  Johannean  meaning,  there  can  be  no 
doubt  that  the  author  believed  in  the  atonement  for  sin  by  the  sacrifice  of  our 
Lord,  of  which  the  Eucharist  is  the  perpetual  memorial.  B.  M. :  "  Ces  pri- 
eres  respire  vn  vif  sentiment  de  r/ratittide pour  Dieu  et  de  solidarite  avcc  tous 
les  membres  de  I' Kglise,  disperses  mix  quatre  vents  dti  del."  He  likewise 
points  to  the  striking  resemblance  of  these  prayers  to  the  Sacei'dotal  Prayer, 
but  derives  them  from  oral  tradition  rather  than  from  the  fourth  Gospel. 

1.  £vx<xpi<}^i(^^  In  the  N.  T. :  tJianJi fulness,  or  thanksgixing,  especially 
also  before  a  meal.  The  verbs  Euxoiptdreoo  and  ev^.oy£a)  are  used  by  our 
Saviour  in  blessing  the  bread  and  the  cup  at  the  Last  Supper,  Matt.  xxvi. 
27;  Luke,  xxii.  17,  19;  1  Cor.  xi.  24.  Hence  in  post-Apostolic  and  Patris- 
tic writers  Eucharist  was  the  technical  term  for  the  Lord's  Supper  as  a 
sacrifice  of  thanksgiving  for  all  the  gifts  of  God,  especially  for  the  redemp- 
tion of  Christ.  It  was  usually  applied  to  the  whole  act  of  celebration,  with 
or  without  the  Agape,  but  sometimes  also  to  the  consecrated  elements,  by 


TEACHING   OF   THE   TWELVE   APOSTLES.  191 

give  thanks  after  this  man- 
ner: 
2.  Ilpwrov  718 pi  Tov  TTOTi]-  2,  First  for  the  cup: 
piov.  Evxocpi<jrovfj.ev  Got,  "We  give  thanks  to  Thee, 
Uarep  i)}xd)v,  VTthp  riji  ay  la?  our  Father,  for  the  holy  vine 
ajXTtiXov  /la^ld  tov  naido'i  of  David  Thy  servant,  which 
GOV,    7/5   iyva)piGa?   i)}.iiv  Sid     thou  hast  made  kuown  to  us 

Ignatius,  Justin  M.,  Irena?us,  and  others.  Here  it  includes  the  Agape.  See 
the  notes  of  Br.,  and  Suicer,  Thesaur.  sub  evXoyia.  B.  ^Nlaury  (p.  31): 
"  L'euchanstie  est  pour  notre  auteur,  d  lafais  uii  repas  fraternel  {car  elle  est 
jointe  d  I'ajape),  une  action  de  graces  pour  le  Menfait  de  la  revelation  de 
Jesus  pour  les  fruits  de  la  terre  et  une  oblation  dcs  caurs  purifie  et  reconcilies, 
comme  etant  le  sacrifice  le  plus  agreable  a  Dieu." 

2.  First  for  the  cujj.]  For  the  order  see  Luke  xxii.  17-19  ;  1  Cor.  x.  16. 
In  ver.  5  (' '  let  no  one  eat  or  drink  ")  the  usual  order  is  implied. 

vTcip  TTJi  dyiai  djiTteXov  /lafji'S']  A  peculiar  expression.  It  may 
mean  the  Christian  church,  as  the  true  theocracy,  the  Lord's  vineyard  ;  comp. 
Ps.  Ixxx.  15  :  "  the  vineyard  which  thy  right  hand  hath  planted;"  Isa.  v.  1 
sqq. ;  Jer.  ii.  21 ;  xii.  10.  But  it  is  probably  a  mystic  name  of  Christ,  sug- 
gested by  the  parable  of  the  Vine,  John  sv.  1:  "I  am  the  true  vine  ;"  comp. 
Ps.  Ixxx.  8  :  "Thou  hast  brought  a  vine  out  of  Egypt ;"  and  Matt.  xxvi.  29: 
"  this  fruit  of  the  vine."  This  interpretation  would  imply  a  reference  to  the 
atoning  blood.  Clement  of  Alexandria  {Quis  dives  salvus,  29),  uses  the  same 
expression,  probably  in  view  of  this  passage  and  with  reference  to  the  sacra- 
ment of  the  Lord's  Supper.  "  This  (Jesus),"  he  says,  "  who  poured  out  for 
us  the  wine  of  the  vine  of  David,  that  is  to  say,  His  blood"  (oi3roJ  6  tov 
oivov,  TO  auicx^  TTJi  a  /uir  e  A.  ov  t  rj  Z  ^afiid,  kuxsai  r/u'iv).  Br.  quotes 
also  another  passage  from  the  same  author  {Pedagogue  i.  5):  "For  the 
vine  produces  wine  as  the  Word  produces  blood,  and  both  drink  for  the 
health  of  men  ;  the  wine,  for  the  body,  the  blood  for  the  spirit"  {'fspEi  yap 
oivov  Tf  a/.i7teXoi  cDi  aiucx  6  Xoyoi,  aixcpoo  8^  dv^pcoTCoii  kotov  f/5 
6G0Trfpiav,  6  ukv  oivo?  tcS  dGonari,  to  di  aijua  rca  TTvEvjaaTi).  Origan 
(Horn.  vi.  in  Jud.)  calls  Christ  "  the  true  vine  from  the  root  of  David." 
(See  Append.).  The  vine  was  a  favorite  symbol  of  Christ  in  the  pictures  of 
the  Catacombs.     See  Ch.  Hist.  ii.  273  sq. 

Thy  servant]  naii  means  both  eo7i  and  servant,  and  is  used  of  Christ  by 
St.  Peter  four  times  in  Acts  iii.  13.  2'i  ;  iv.  27,  80  ;  with  reference  to  the 
servant  of  Jehovah  (nin^    12V)  ii  Isaiah  xUi.  1  (quoted  by  Matt.  xii.  18). 

An  indication  of  the  antiquity  of  the  Did.  and  probably  also  of  a  knowl- 
edge of  Acts  (but  not  of  Ebionitism  ;  for  Christ  is  called  the  Son  of  God  in 
the  baptismal  formula,  VII.  1,  and  indirectly  in  XVI.  4,  see  note  there).  The 
designation  was  a  liturgical  form.  In  the  prayer  of  the  Roman  church  in 
the  first  Ep.  of  Clemens,  ch.  lix.  (recovered  by  Br.  in  1875',  Christ  is  three 
times  called  vrali  and  Ttali  7)yanTi/.iEvni.  Polycarp  used  it  twice  in  his 
last  prayer,  according  to  the  Martyr.  Polyc.  c.  xiv.  (Funk,  P.  Aps.  i.  298), 
namely,  6  tov  dyanriTov  hcxi   evXoyrjTov  it  txtd  6  i  6ov  'b/6uv  Xpi6' 


192 


DOCUMENT   I. 


'h]<yov  rov  TtaidSz  gov     ao\  ;/  through  Jesus,  Thy  servant- 

SoSa  eis  rovi  aic^vas.  to    Thee    be    the    glory   for 

ever." 

3.  nepl   dh  Tov   jiAaffjiiaTog-  3.  And   for    the    broken 
,  bread : 

Evxapiffrov^iv     goi,     Harep  '"  We  give  thanks  to  Thee, 

?7Moov,  vrttp  rfjG  ^oDTfG  xai  yvoj-  our  Father,  for  the  life  and 

GeoD^,  ijq  iyvc^piGai  rf}xiv  dia  knowledge  which  Thou  hast 

hiGov  rov  Ttaido?  gov     go\  tf  made  known  to  us  through 

do^a  si5  TOV?  aicovag.  Jesus,  Thy  servant:  to  Thee 

„              .  be  the  glory  for  ever. 

4.  nG7rep7}v  rovTo*  uXaG-  4.  "As  this  broken  bread 
/.(a  duGHopTtiGfxtvov  STtavoj  was  scattered  upon  the  moun- 
TGJv  opioov  ^  nal  Gvvax^hv  tains  and  gathered  together 
syiveroev,  ovroD  Gvvax^riroo  became  one,  so  let  Thy 
GOV  7]  eKuXrjGia  an 6   r^v  tts-  church  be  gathered  together 

*  TO  inserted  after  rodro  by  v.  Gebh.  Ha.  Z. 


TOV,  and  Std  dyanrfTov  6ov  7tai86i.     Jt  is  retained  several  times  in  the 
prayers  of  the  Apost.  Const,  viii.  5,  14,  39,  40,  41. 

3.  HXd6ua]  A  fragment  (from  xXdoo' to  hreal),  the  broken  bread  of  the 
Agape  and  the  Eucharist.  The  noun  (in  the  plural)  is  so  used  in  the  accounts 
of  the  rau-aculous  feeding  (Matt.  xiv.  20  ;  Mark  vi.  43;  viii  19  20  •  John 
VI.  12,  13)  and  the  verb  uAddai  tov  liprov,  of  the  Agape  and 'the  Lord's 
Supper  (Matt.  sxvi.  26  ;  Mark  xiv.  23  ;  Luke  xxii.  19  ;  Acts  ii.  46;  xx.  7, 
11  ;  1  Cor.  X.  16).  Metaphorically,  it  designates  the  body  of  Christ  as 
broken  really  on  the  cross  and  typically  in  the  Eucharist,  1  Cor.  xi.  24 i  to 
dojfta  TO  I'mfp  vM(^y  HXo6/iisvov  (tex.  ree.  and  in  margin  of  R  V ) 
''The  breaking  of  bread"  (r)  xXddt?  tov  cXpTov)  was  an  apostoHc  term  for 
the  Agape  and  the  Lord's  Supper  combined,  Acts  ii.  42. 

4.  Scattered  (in  grains)  vpo7i  the  mountains,  or,  hills.]  Entirely  inapplic- 
able to  Egypt,  and  hence  omitted  in  the  Egyptian  prayer  quoted  below  but 
quite  appropriate  in  a  hilly  country  like  Syria  and  Palestine,  where  the  ^Did 
originated. 

^  Gathered  together,  lecame  one.]  The  idea  was  probably  suggested  by  1 
Cor.  X.  17,  where  Paul,  with  reference  to  the  communion,  savs:  "  We  who 
are  many,  are  one  bread,  one  body:  for  we  all  partake  of  the  one  bread  " 
Irenasus  {Adv.  Hmr.  iv.  18,  5)  speaks  of  "the  bread  which  is  produced  from 
\h.%  earth  {and  Tt/i  yfji  apToi),  when  it  receives  the  invocation  of  God  is 
no  longer  common  bread,  but  the  Eucharist,  consisting  of  two  realities 
earthly  and  heavenly." 

Let  Thy  church  be  gathered  together  into  Thy  Mngdom.]  An  important 
distinction  between  the  h<xXr^6la  and  the  ftae^Eia,  which  occurs  a-ain  in 
the  third  prayer,  X.  5.     The  Church  is  a  training-school  for  the  kingdom 


TEACHING   OF   THE   TWELV]<:   APOSTLES,        '  193 

paToov  Tij?  yf/?  ah  rnv  0i)v  fta-  from  the  ends  of  the  earth 

GiXdav  on  gov  egtiv  i)  do^a  into  Thy  kingdom,  for  Thine 

xaiTJdvvaj^i?  dia  hjffovXpia-  is  the  glory  and  the  power 

rov  ek  rov5  aic^va<;.  through     Jesus     Christ    for 

ever." 

5.  JS'hjSsU    de  cpayerai   jui^de  5.   But  let  no  one  eat  or 

nihco    arco    Tt~iZ    avxapiGxia^  drink  of  your  Eucharist,  ex- 

vyi(i)v,   aW    oi   jSanrw^evTe?  cept  those  baptized  into  the 

sii   ovojua  Kvpiov     nai    yap  name  of  the  Lord  ;  for  as  yq- 

Ttepi    tovTOV    si'prfHev    6    Kv-  gards  this  also  the  Lord  has 

of  God.  The  Church  is  manifold  and  will  pass  away  with  its  various  organi- 
zations; the  kingdom  is  one  and  will  last  forever,  now  as  a  kingdom  of 
grace,  then  as  a  kingdom  of  glory.  This  distinction  was  obscui'cd  in  the 
Roman  church,  which  identifies  herself  with  t/ie  church  catholic,  and  the 
church  with  the  kingdom.  It  was  measurably  restored  by  the  Protestant 
distinction  between  the  visible  and  invisible  church.  The  difference  is  very 
apparent  in  the  parables  which  illustrate  the  kingdom,  and  in  such  passages 
as  "to  them  (to  the  poor  in  spirit,  to  the  children)  belongs  the  kingdom  of 
heaven;  "  "to  enter  the  kingdom  "  (Matt.  v.  3;  xviii.  3,  4;  Mark,  x.  14;  John, 
iii.  5),  or  "the  kingdom  of  God  is  not  meat  and  drink,  but  righteousness 
and  peace  and  joy  in  the  Holy  Ghost"  (Rom.  xiv.  17).  In  such  cases  it 
would  be  improper  to  substitute  "the  church."  It  is  significant  that  Christ 
uses  lHyiXi]6ia  only  twice  (in  Matthew  and  nowhere  else),  but  pa6i\i;ia  (with 
ro5r  ovpavdnv  or  rov  Beov)  twenty-three  times  in  Matthew  alone.  The 
eschatologieal  aim  of  this  prayer  is  remarkable  and  was  suggested  by  Matt. 
Xxvi.  29,  and  1  Cor.  xi.  26  ("  till  He  come").  ''Es  ist,"  says  Ha.,  "  der  hoch- 
sten  BcacMung  tcerth,  dass  der  Verfasser  iin  AbendmaJil  cine  escJiatologische 
Allegorie  gcfiinden  hat,  die  \ims\  sonst  nirgends  hegegnet." 

From  the  ends  of  the  earth.]  Comp.  X.  5,  "from  the  four  winds."  Matt. 
xxiv.  31:  "they  [the  angels]  shall  gather  together  His  elect  ivom  the  four 
winds,  from  one  end  of  heaven  to  the  other." 

5.  Excfpt  those  'baptized.']  The  communion  is  for  baptized  believers,  and 
for  them  only.  Baptism  is  the  sacramental  sign  and  seal  of  regeneration  and 
conversion ;  the  Lord's  Supper  is  the  sacrament  of  sanctification  and  growth 
in  spiritual  life.  Justin  Martyr  {Apol.  I.  c.  Ixvi.)  says:  "This  food  is 
called  among  us  the  Eucharist  (£i'x<vp?(?r/a),  of  which  no  one  is  allowed  to 
partake  but  he  who  believes  that  the  things  which  are  taught  by  us  are  true, 
and  who  has  been  washed  with  the  washing  that  is  for  the  remission  of  sins 
and  unto  regeneration,  and  who  is  so  living  as  Christ  has  delivered.  For 
not  as  common  bread  and  common  drink  (&5?  xoivuv  aprov  oi'Sf  uoivov 
Ttoua)  do  we  receive  these  [elements]."  In  the  second  century  the  divine 
service  was  shai-ply  divided  into  two  parts,  the  service  of  the  catechumens 
{missa  catechiiinenorum)  and  the  service  of  the  faithful  {mis.ia  fidelium). 
Hence  the  Ap.  Const.,  vii.  25,  lay  great  stress  on  the  exclusion  of  unbe- 
lievers from  the  Eucharist. 


194  DOCUMENT   I. 

pior    Mt)  d(^rs  to  ayiov  roiG    said:  ''Give  not  that  which 
HVffi.  is  holy  to  the  dogs."* 

Ksq).  I.  Chap.    X. 

Post-Communion  Prayer. 

1.  M^ra  dh  to  efA.7t\r]ff^rjvai  1.  Xow  after  being  filled, 
ovra}?  evxocpi()rr](3aTS-  give  thanks  after  this  manner: 

=  Matt.  vii.  6. 

Give  not.  etc.  J  A  justifiable  application  of  the  warning  of  Christ,  Matt. 
vii.  6.  Ha.  aptly  quotes  Tertullian,  Be  Prceser.,  xli.,  who  says  of  the  services 
of  the  heretics  that  they  throw  "  sanctum  canibus  etporcis  margaritas." 

A  remarkable  parallel  prayer  to  the  thauksgiving  for  the  bread,  to  which 
Dr.  Swainson  first  called  attention,  and  which  is  quoted  also  by  De  Romes- 
tin  (p.  100),  is  found  in  Pseudo-Athanasius  De  Virginitate,  s.  De  Ascesi,  g  13 
(Athan.  Opera  ed.  Migne.  iv,  266,  in  Tom.  xxviii.  of  his  "Patrol.  Gr."). 
Here  the  virgin  is  directed  "  orav  KaredSfji  inl  rfji  TpaTteZv^  nai  tpxv 
nkdi6at  vov  aprov  .  .  Evxcipi'^i^ovda  Xeye,  evxapt&'rovf.iev  dot,  Ild- 
rep  rjiJLwv,  vTtep  rrji  dyiai  dradrddeco';  6uv,  8  id  ydp  ^lrj6ov 
T  ov  TtaiSoi  d  ov  E  yv  CD  ptd  ai  r/ M  2  r  avTi'/v,  nai  yta^cD'i  o 
dproi  ovroi  dzsdHopTtidjaevoi  vitfjpx^^  ^  e  n  d  v  w  ravTrfi 
r;;5  TpanaOj'i  nai  ()VJ'a;j;S-£i5  k  y  e  v  ev  o  e  v,  ovrooi  inidvv  ax  - 
5r/r(a  d  ov  rj  EKn'k.rfdia  dit  o  r  S  v  z  ep  d  r  gov  tt/'s  yifi  tH 
rrjv  fi  adiXtiav  dov,  on  d  ov  kdriv  ?/  dvYajLiii  nat  rj 
8  6%a  Eii  rod's  ai  (3  v  ai.  dur'/v.'"  The  words  endvo)  rcSv  opioov, 
"  upon  the  hills,"  so  inapplicable  to  Egypt,  are  omitted  after  diaduopTtidue- 

voi. 

Notes  to  Chapter  X. 

Ch.  X.  contains  the  post-communion  prayer.  Like  all  similar  prayers  of 
later  times,  it  consists  of  two  parts,  thanksgiving  and  intercession.  It  fol- 
lows in  this  respect  Jewish  precedent.  The  prayer  after  drinking  the  Hallel 
cup  at  the  Passover  reads  thus  :  '•  Blessed  be  Thou,  0  Lord  our  God,  King 
of  the  world,  for  the  vine  and  the  fruit  of  the  vine,  and  for  tlie  harvest  of 
the  field,  and  for  the  glorious,  good  and  roomy  land  which  Thou  didst  give 
to  our  fathers  in  Thy  good  pleasure,  that  they  might  eat  of  Its  fruit  and  be 
satisfied  by  its  bounty.  Have  mercy,  O  Lord  our  God,  upon  us  and  upon 
Israel,  Thy  people,  and  upon  Jerusalem,  Thy  city  [and  upon  Thine  altar 
and  Thy  temple  ;  and  build  Jerusalem,  the  holy  city,  speedily  in  our  days, 
and  bring  us  thither  and  make  us  rejoice  in  her,  that  we  may  eat  of  her  fruit 
and  be  satisfied  with  her  bounty,  and  praise  Thee  in  holiness  and  purity  ; 
and  refresh  us  on  this  festive  day  of  unleavened  bread] ;  for  Thou,  0  Lord, 
art  good  and  doest  good  to  all  [so  shall  we  thank  Thee  for  the  land  and  for 
the  fruit  of  the  vine].  Blessed  be  Thou,  0  Lord,  for  the  land  and  its  fruits, 
forever,  Amen."  The  bracketed  sentences  seem  to  presuppose  the  second 
destruction  of  Jerusalem,  and  are  omitted  in  an  Oxford  MS.  of  the  twelfth 
century.  See  G.  Bickell,  Messe  und  Pascha,  Mainz,  1873,  and  the  Innsbruck 
"  Zeitschrift  fur  kath.  Theol."  1880,  90-112. 

1.  HEzd  8s.  TO  i/XTtXj/dBt/vai]     Changed  by  the  Ap.  Const,   into  jisrd 


TEACHING  OF  THE   TWELVE   APOSTLES. 


195 


2.  EvxccpiGtovfASv  601,  lia- 
rs f)  ayi€,  VTthp  rov  ayiov  ovo- 
/.laro?  ffov,  ov  uarsGKyvooffaS 
iv  TaiZ  uapdlai?  v/^c^v  *  icai 
VTilp  r?/?  yvooGsoa'i  jcai  niffrs- 
GO?  nai  a-S^avaffia?,  ?/<?  eyvoopi- 
Ga?  i)jj.iv  6ia  Ii]Gov  rov  nai- 
66<i  GOV  Goi  If  doBa  eiz  rovs 
aicDva?. 

3.  2vy  diffTiora  Ttavrojipa- 
rop,  SHriffa<i  ra  nocvra  evejtev 
rod  ovofxaro?  ffov,  rpocpj'jv  re 
Hal  TtOTOv  a'dooxa?  rois  avSpcj- 
Tioii  el?  aTtoXavGiv  i'va  6oi 
evxoipi(yTi]G(jOGiVy  ypiiv  oe  exa- 
piffGj  7rvev).iari7ajv  rpocpi)v  uai 


2.  "We  tliank Thee,  Holy 
Father,  for  Thy  holy  Name, 
which  Thou  hast  caused  to 
dwell  (tabernacle)  in  our 
hearts,  and  for  the  knowledge 
and  faith  and  immortality 
which  Thou  hast  made  known 
to  us  through  Jesus  Thy 
Servant,  to  Thee  be  the  glory 
for  ever. 

3.  '^Thou,  0,  Almighty 
Sovereign,  didst  make  all 
things  for  Thy  Kame's  sake; 
Thou  gavest  food  and  drink 
to  men  for  enjoyment  that 
the}^  might  give  thanks  to 
Thee  ;  but  to  us  Thou  didst 


*  7]  1.1(2  V,  Br.  &c. 


fierdXr^ipiv,  after  partaking  of  the  communion.  But  the  Did.  must  mean 
a  regular  meal,  the  Agape  then  still  being  connected  with  the  sacramental 
celebration,  as  in  the  church  at  Corinth  (1  Cor.  xi.  20-22) ;  it  was  separated 
in  the  time  of  the  younger  Pliny  and  Justin  Martyr.  John  (vi.  12)  uses  the 
phrase  cSs  di  tve7tX?jdSr/6av,  "when  they  were  filled,"  of  the  feeding  of 
the  five  thousand. 

2.  Holy  Father]  The  same  address  in  the  Sacerdotal  Prayer,  John  xvii. 
11,  but  nowhere  else.  God  is  next  addressed  as  "  Almighty  Sovereign  "  (ver. 
3)  and  last  as  "  Lord,"  (ver.  8.)  These  terms  correspond,  as  Ha.  points  out, 
to  the  thi-ee  divisions  of  the  prayer  :  1)  thanks  for  the  revelation  and 
redemption  through  Christ,  2)  thanks  for  the  creation  and  spiritual  food 
and  drink  and  eternal  life  through  Christ,  3)  intercession  for  the  chiu'ch  of 
God.    A  similar  division  in  Justin  M.  Apol.,  i.  LXV. 

Caused  to  dwell]  uaTa6H7jv6Go,  to  pitch  tent,  to  encamp,  has  here  the 
transitive  sense  as  in  the  Sept.  Ps.  xxii.  2  ;  2  Chr.  vi.  2.  The  simple  verb 
is  a  favorite  term  of  St.  John,  who  uses  it  intransitively  with  reference  to 
the  Shekina,  the  indwelling  of  Jehovah  in  the  Holy  of  Holies  ;  comp.  John 
1,  14  tdH7}yoo6ev  tr  yi-uv)  ;  Apoc.  xxi.  3  (dm^voodai  /.ler   dvroir). 

3.  Almighty  Sovereign]  or  Ruler.  navroHparoop,  in  the  Sept.,  often  in 
the  Apoc,  and  in  2  Cor.  vi.  18  (in  a  quotation  from  the  Sept.).  Introduced 
into  the  Apostles'  Creed:  ntdrevcj  sli  3s6v  TcarToxparopa,  Credo  in 
Deum  Patrem  omnipotentem.  On  deditoTrji  see  the  note  of  Hitchcock,  p. 
51. 


196  DOCUMENT  I. 

TtoTov  not  ByOOYjv  aiooviov  did    freely    give     spiritual    food 
rov  TTcxido?  00V.  and   drink  and   eternal  life 

through  Thy  servant. 

4.  IIpo  TtdvTGDV  evx(xpi(y-  4.  "Before  all  things  we 
Tovjuiv  Goi  on  d war 05  ei  give  thanks  to  Thee  that 
ffv  f •    77  66^a  eis  rov?  aicdvaS.     Thou  art  mighty  ;   to  Thee 

be  the  glory  for  ever. 

5.  Mv7/ff37^Ti,  Kvpie,  rfji  eu-  5.  "Eemember,  0  Lord, 
xXj^ffiaS  GOV  rov  pvGaa'^ai  Thy  Church  to  deliver  her 
avrr}v  ano  navrdi  novijpov  from  all  evil  and  to  perfect 
Kai  rsXeicaffai  avrT]v  ev  rrj  her  in  Thy  love  ;  and  gather 
dydnri  GOV,  uai  Gvva^ov  av-  her  together  from  the  four 
r7]v  drro  rwv  reGGapoov  are-  winds,*  sanctijfied  for  Thy 
fXGDv  rjjv  dyiaG^elGav  ei?  rr}v  kingdom  which  Thou  didst 
Grjv  ^aGikeiar,  ?}v  7JroijuaGa5  prepare  for  her ;   for  Thine 

'  Matt.  xxiv.  31. 
*doi,  substituted  for  dv  by  Br.  Hi.  Z.  dm'  inserted  after  dv  by  Ha. 

Spiritual  food  and  drink,  etc.']  A  spiritual  conception  of  the  Eucharist 
based  on  the  Lord's  discourse  on  the  bread  of  life,  John  vi,  35  sqq.  Ignatius 
and  Justin  Martyr  first  suggested  a  strongly  realistic  conception,  which  ter- 
minated at  last  in  the  dogma  of  transubstantiation.  Ignatius  (Ad  Ephes. 
XX.)  calls  the  Eucharist  a  medicine  of  immortality  {cpcxpuaiiov  d^avadiai) 
and  an  antidote  against  death.  Justin  M.  speaks  of  a  change  {fxEra/ioX-ij) 
of  the  elements.  But  the  African  and  Alexandrian  fathers  favored  a  spirit- 
ual conception  till  the  time  of  Augustin,  who  was  the  chief  authority  for 
that  view  (afterwards  advocated  by  Ratramnus  and  Berengar,  but  forced 
to  give  way  to  transubstantiation). 

Deliver  her  from  every  evil]  Comp.  John  xvii.  15,  and  Matt.  vi.  \'i{pijd(xi 
7)tia?  iXTto  rov  Ttovr/ftov). 

5.  rtXeidodai  avT7}y  tv  z^  dyaTtx)  dov.']  A  peculiarly  Johannean 
expression.  Comp.  John  xvii.  23  (iva  cjdiv  rErsX&icjjueyot  iii  sv)  ;  1 
Johnii.  5;  ;/  dydnij  rov  Ssov  rEreXaioorai);  iv.  12-18(7  rtXeia  dyditif). 

TTfv  dyiad'^Eldav']  sanctified  by  the  sacrifice  of  Christ  ;  comp.  John  xvii, 
19:  vitip  avr^v  eyc^  dyid^oD  iuocvrov,  'iva  (adi  xai  dvroi  7)yiadi.iEvoi 
Iv  dXTjSsiLX,  and  Heb.  x.  10:  ijyiaduivot  tdulv  did  r?/?  TTfjodcpopa?  rov 
dcDnaroi  Irjdov  Xpidrov  icpdjua^  Ha.  inserts  a  comma  after  dyiadBF.I- 
,  dav,SLn(i  connects  sii  ri)v  di)v  find,  with  the  verb  dvva^ov.  Br.  omits 
the  comma  and  explains  :  "  sanctified  in  order  to  inherit  the  kingdom."  So 
also  B.  M. :  "  die  qui  a  ete  sarMifee  en  vue  de  ton  royaume  que  tu  lui  a  pre- 
pare."   Sa. :  "  apres  Vavoir  sanctifiee  pour  ton  royaume,"  etc. 

'Whicli  Thou  didst  prepare  for  Tier.']  This  includes  the  doctrine  of  fore- 
ordination.      Comp.  Matt.  xxv.  34,  nXrjpov oi.ir)doLr e  ri]v  ijroiuocdfiivrjv 


TEACHING   OF   THE   TWELVE    APOSTLES.  197 

avTtj'  oTi  (fov  iffTiv  ?}  dvva-  is  the  power  aud  tlie  glory 
ixi'i  7ia\  i)  8oB,a  ei?  tov?  aicS-     for  ever. 

6.   EX^eroo  X(ipi?  yta}.  TtapsX-  6.   "  Let  grace  come,  and 

S^STGJ   6    jioff/AO';    ovTo?.      'D.5  let  this  world   pass    away.  * 

avva  f   Tcp  Seoj  *  Aafdi^.     Ei'  Hosanna  to  the  God  (Son)  of 

ri?  ayioi  iariv,  spx^G^oo'     si'  David.      If  any  one  is  holy 

Tz?  ov7i  i'ffTi,  ^.teTavoeitGO'   jia-  let  him  come,   if  any  one  is 

pavaSd.     Af.ii']v.  not  holy  let  him  repent.    Ma- 

ranatha.^    Amen." 

"  Comp.  1  Cor.  vii.  31.  "  1  Cor.  xvi.  23. 

*'£l6avvd,  Br.  Hi.  Ha.  W, 

\vic^,  Br.  Hi.  W.  H.  &  B.  Sp.,  but  Ha.  R.  retain  SeoS. 

vfiiv  fiadiXsiav  ditd  jiarafioXijZ  Hodjuov.  On  the  distinction  between 
the  church  and  the  idngdom  see  note  on  IX.  4. 

6.  Let  grace  come,  eU.^  Or,  to  retain  the  paronomasia  :  "Let  grace  ap- 
pear, and  let  the  world  disappear."  Comp.  1  Cor.  vii.  31:  "  the  fashion  of 
this  world  passeth  away."  tASe'rca  ;f  a-'  p  z  5  must  be  explained  in  the  eschata- 
logical  sense  of  the  grace  of  the  second  coming  ;  comp.  1  Pet.  i.  18  {vrjv 
xdpiv  iv  (XTroHaAvipei  Ujjdov  Xp.);  and  Apoc.  xxii.  17,20.  Hence  the 
conjecture  of  Potwin,  Xpidroi  for  ;fa'pi  j,  is  unnecessary.  The  opposite  anti- 
millennarian  tendency  and  the  mighty  missionary  impulse  of  the  Church  led 
afterwards  to  pray  for  the  delay  of  the  end  of  the  world,  as  TertuUian,  con- 
trary to  his  own  millennarian  views,  records  in  ^^o?.  c.  xxxix, :  "  oramus 
pro  mora  finis.'''    See  Ha.,  p.  35; 

To  the  Qocl  of  David.}  A  strong  testimony  for  the  author's  belief  in  the 
divinity  of  Christ,  to  whom  it  must  refer  in  connection  with  his  coming 
here  spoken  of.  It  may  be  traced  back  to  our  Lord's  interpretation  of 
the  Messianic  Ps.  ex.  1  ("The  Lord  said  unto  my  Lord")  in  Matt.  xxii. 
42-46.  Br.  and  Hi.  conjecture  rt^  vl^,  for  rca  ^ecS,  to  conform  the  pas- 
sage to  Matt.  xxi.  9,  15  :  "Hosanna  to  the  Son  of  David."  But  Ha.  de- 
fends the  reading  of  the  MS.  with  six  arguments.  There  arose  an  early 
prejudice  against  the  designation  of  Christ  as  David's  Son;  Barnabas  calls 
it  an  "  error  of  the  sinners,"  and  substitutes  for  it  "  the  Lord  of  David."  It 
is  much  easier  to  account  for  the  change  of  3 cm  into  vicp  than  vice  versa. 

Let  him  repent.]  Here,  according  to  liturgical  usage,  would  be  the  place 
for  the  communion  ;  but  as  this  was  indicated  at  the  close  of  the  preceding 
prayers  (IX.  5),  we  must  understand  this  as  an  invitation  to  catechumens  and 
unbelievers  to  join  the  Church.  There  was  at  the  time  not  yet  a  strict  sep- 
aration of  the  two  parts  of  the  service,  the  missa  catechumenorum  and  the 
missa  fidelium,  as  in  the  third  century.  In  some  American  churches  it  is 
customary  to  exhort  the  non-communicants  after  the  communion  to  repent 
and  to  unite  with  God's  people.  Br.  explains:  "  Let  the  saints  come  to  meet 
the  Lord.     As  many  as  are  unbelievers,  and  not  yet  washed  in  the  laver  of 


198  DOCUMENT   I. 

7.  Toii  de  7tpocp7]Tai<;  em-  7.  But  permit  the  Propliets 
rpsneTe  evxocpiGreiv  offa  5e-  to  give  thanks  as  much  as  [in 
XovGiv.  what  words]  they  wish. 

Ksq).  id.  Chap.  XI. 

Apostles  and  Prophets. 

1.  "0?  av  ovv  iX^c^v  SiSd^}]        1.  Whosoever  then  comes 

grace,  or  who  have  fallen  away,  let  them  repent.  May  the  Lord  come  and 
his  kingdom."  Ha. :  "  Bas  sfjxs'^SGo  bezieJit  sick  auf  den  Zutritt  zu  dcr  ver- 
sammelten,  auf  ihren  Herrn  wartenden  Gemeinde  ;  an  die  spaterc,  ahnlich 
lautende  Formel  in  Bezug  auf  den  Zutritt  zum  Oenuss  der  heil.  Speise,  ist 
nicht  zudenken." 

Mnran-athct]  Aramaean  (nnx  \yo),  i-  e.,  the  Lord  cometh  (xvpioi  spxs- 
rai)  ;  comp.  1  Cor.  xvi.  23,  where  the  same  word  occurs,  and  Apoc.  xxii.  20: 
"Amen:  come,  Lord  Jesus"  (tpxov,  uvpis  li/6ov).  The  word  was  a  re- 
minder of  the  second  coming,  perhaps  "  a  mysterious  pass-word  of  the  early 
Christians "  (Bisping).  Harnack:  "Man  beacfite,  wie  dieses  uralte,  dra- 
matiscJi  aufgebauie  Stossgebet  {pota  siispirantia,  sagt  Tertullia/n)  die  Gemeinde 
schliessUch  in  den  Moment  der  WiederJcunft  Ghristi  versetzf ;  so  lebendig  war 
die  Hoffnung  auf  die  Ndhs  derselben.'"  Sabatier:  "  Le  cri  de  Maranathi 
annonce  In  venue du  Seigneur,  non  dansles especes consacrees,  mais son retotir 
glorieux  sur  les  nuees  du  del."  Field  (in  his  Otium  Norvicense,  Pars  tertia. 
a  criticism  of  the  Revised  N.  T.,  1881.  p.  110),  renders  the  Syriac  2Ioran 
etlio :  "  Our  Lord  came,'"  or  rather  "Our  Lord  is  come  "  (not  "  cometh  "),  since 
the  Syriac  verb  represents  either  7//\3£  (Jude,  ver.  14),  or  ipi^i  (Luke  xv.  27; 
1  John  V.  20).  "Accordingly  Theodoret  and  Schol.  Cod.  7,  explain  the 
word  to  mean  o  uvpio'i  i]\bev\  Schol.  Cod.  19,  o  Hvpioi  napayeyovEv ; 
and  Schol.  Cod.  46,  o  xupio?  ij/ucSv  T/Hei." 

7.  Permit  the  Prophets.']  The  whole  congregation  is  addresser!  as  having 
control  over  this  matter.  The  liberty  of  extemporaneous  prayer  combined 
with  liturgical  forms.  First,  full  liberty  for  all  to  pray  in  public  meeting,  1 
Cor.  xiv.  29,  31  ;  then  restriction  of  liberty  to  the  prophets,  as  here  ;  at  last 
prohibition  of  free  prayer.  Justin  Martyr,  whom  Br.  aptly  quotes,  accords 
the  same  freedom  to  the  presiding  minister,  or  bishop  {Apol.  i.  Ixvii)  : 
"  When  our  prayer  is  ended,  bread  and  wine  and  water  are  brought,  and  the 
President  (o  TtpoEdroji)  in  like  manner  offers  prayers  and  thanksgivings 
according  to  his  ability  (od?^  dvva/tui  avrcS)."  The  people  were  to  respond, 
"Amen."  Clement  of  Rome,  like  Paul,  warns  the  Corinthians  against  dis- 
order and  confusion.  Ad.  Cor.  cap.  xli.  ;  "Let  each  of  you,  brethren,  in  his 
own  order  give  thanks  unto  God (^k  tgj  iSIoo  rdyucxri  svxapidrEiTco  too 
Scttj),  maintaining  a  good  conscience  and  no^  transgressing  the  appointed  rule 
of  his  service  (roK  copiGuevov  rf/i  Xeirovpyiai  cxvrov  no.vora),  but 
acting  with  all  seemliness."  Ha. :  "In  dcr  Did.  gelten  die  Propheten  als  die 
Virtuosen  dcs  Gebcts." 

Notes  to  Chapter  XI. 

Here  begins  the  directory  of  discipline  and  the  officers  of  the  Church, 
Chs.  XL-Xni.,  and  Ch.  XV.     See  the  general  discussion,  pp.  62  sqq. 


TEACHING   OF   THE   TWELVE   APOSTLES. 


199 


vj.id?  ravta  navra  ra   vrposi- 
prji^iiva,  SiSixaBs  avrov 

2.  Eav  6h  avTOi  o  diSaff- 
Hoov  Gtpacpeiz  6i6a(3Kr\  aXk'i]v 
Sl^(xx^^  f'5  ■^o  narakvaaiy  )xi] 
avrov  auovffjjre-  el?  de  ro 
TtpoffBeivai  diuaioffvvjjv  nai 
yvc^ffiv  Kvpiov,  Si^affBs  av- 
rov GJ?  Kvpiov. 

3.  Ilept  dh  rc^v  arroffroXaov 
xai  7ipo(p7]r(^v  Kara  ro  doyiAa 
rev  evayysAiov  ovrco<3  vtoi- 
ijffars. 

4.  Ila?  Se  aTToffroXo?  epxo- 
fxsvo?  Ttpo?  vj^ia?  daxByroo  go? 
Kvpio?. 


and    teaches    you     all     the 
things  aforesaid,  receive  him. 

2.  But  if  the  teacher  him- 
self being  perverted  teaches 
another  teaching  to  the  de- 
struction [of  this],  hear  him 
not,  but  if  [he  teach]  to  the 
increase  of  righteousness  and 
the  knowledge  of  the  Lord, 
receive  him  as  the  Lord. 

3.  Now  with  regard  to  the 
Apostles  and  Prophets,  ac- 
cording to  the  decree  (com- 
mand) of  the  gospel,  so  do  ye. 

4.  Let  every  Apostle  that 
cometh  to  3^ou  be  received  as 
the  Lord.* 


"iMatt.  X.  40. 


2.  Hear  7iim  not.']  2  John  10  :  "If  any  one  cometh  unto  you,  and  bringeth 
not  this  teaching,  receive  him  not  into  your  liouse." 

Receive  Mm  as  tlie  Lord.]  Matt.  x.  40:  "  He  that  receiveth  you  I'eceiveth 
me,  and  he  that  receiveth  me  receiveth  Him  that  sent  me."  John  xiii.  20. 
Br.  quotes  also  Ignatius,  Ad.  EpJi.  vi. 

3.  Apostles  and  Prophets]  The  first  order  of  ministers  whose  field  is  the 
world.  They  have  their  commission  directly  from  the  Lord  :  while  Bishops 
aud  Deacons  are  elected  by  the  congregation,  XV.  1. 

The  decree  of  the  Gospel.]  The  directions  of  Christ  in  sending  out  the 
Twelve  and  the  Seventy,  Matt.  x.  5-12  ;  Luke  ix.  1-6  ;  x.  4-21.  86yi.ioc  in 
the  sense  of  decree,  ordinance,  as  in  Luke  ii.  1  ;  Acts  xvi.  4  ;  xvii.  7  ;  Eph. 
ii.  15. 

4.  Apostle.]  In  a  wider  and  secondary  sense  ;  as  in  Acts  xiv.  4,  14  : 
Kom.  xvi.  7  ;  1  Cor.  xv.  5,  7;  1  Thess.  ii.  6.  A  wandering  evangelist  or 
itinerant  preacher  who  carries  the  Gospel  to  the  unconverted,  and  is  there- 
fore not  allowed  to  remain  in  one  place.  See  the  description  of  this  class  of 
ministers  in  Euseb.  H.  E.  iii.  37,  quoted  on  p.  68.  Hermas  uses  the 
term  likewise  in  the  wider  sense  and  speaks  of  forty  Apostles  and  Teachers, 
Simil.  ix.  15,  16.  17,  25  ;  Vis.  iii.  5.  The  Did.  cannot  mean  the  original 
Twelve  and  Paul,  for  to  them  the  restriction  of  ver.  5  would  not  apply 
(Paul  sojourned  three  years  in  Epliesus,  and  eighteen  months,  and  again  three 
montlis  in  Corinth).  It  is  a  second  and  weaker  generation.  An  indication 
that  the  book  was  written  after  a.d.  70.  According  to  Mommsen,  in  Corpus 
Inseript.  Lnt.,  Tom.  ix.  num.  648  (Bei'ol.  1883),  the  Jews  used  the  term 
"  Apostle  ■'  till  the  sixth  century  for  a  special  class  of  officials.     This  is  con. 


200  DOCUMENT   I. 

5.  Ov  *  fxevEi  de  ^jxepocv  }xi-  ,  5.  But  he  shall  not  remain 
av,  edv  de  rj  XP^^^y  ^^^  ''^V^  [longer  than]  one  day ;  and, 
aXkr}v,  rpei';  ds  edv  j^^ivri,  if  need  be,  another  [day] 
ipevdo7tpoq)7']T7-i^  iariv.  also  ;  but  if  he  remain  three 

[days]  he  is  a  false  jirophet. 

6.  'E^epxo/^i^yo?  6e  6  an  off-  6.  And  when  the  Apostle 
To\o<i  }xr]6ev  'ka^xfiavkroo  ei  fx?}  departeth,  let  him  take  noth- 
dpTov  egdS  ov  avXiff^ri'  edv  6h  ing  except  bread  [enough] 
apyvpiov  airr\,  ipevdoTtpoq)?]-  till  he  reach  his  lodging 
r?^?  effti.  (night-q^^arters).     But  if  he 

ask  for  money,  he  is  a  false 
prophet. 

7.  Ka\  Trdvra  npoq)iiri]v  \a-  7.  And  every  projDhet  who 
\ovvra  ev  nvevfxari  ov  neipd-     speaks  in  the  spirit  ye  shall 

*  ov,  om.  Hi.;  ov  ueveI  8h  el  j-irj,  Ha.;  ov,  with  uevetcd:  "when  he 
makes  a  stay,  let  Mm  do  it  for  one  day  (only),"  Zahn. 

firmed  by  the  Theodosian  Code  (Lib.  xvi.  Tit.  viii.,  Lex    14),  which  speaks 
of  Jewish  Presbyters  and  those  "  quos  ipsi  Apostolos  vocant." 

5.  Not  longer  than  one  dayJ]  The  Jerus.  MS.  is  here  evidently  defective. 
Hi.  omits  ov,  Ha.  inserts  el  i.ir}  (eomp.  XH.  2),  Z.  changes  ov  into  ov  and 
supplies  II Ever 03  {icTiere  he  makes  a  stay,  let  him  stay  only  for  a  day). 

Three  days.']  Two  or  three  days  of  hospitality  are  granted  to  every  way- 
faring Christian  brother,  XII.  2,  but  to  an  Apostle  only  one  or  two  days. 
This  restriction  indicates  a  frequent  abuse  of  the  Apostolic  or  Evangelistic 
oflBce  for  purposes  of  gain.  Lucian's  historical  novel  Pereyrinus  Proteus, 
in  which  he  ridicules  both  the  Cynic  philosophy  and  the  Christian  religion, 
furnishes  a  commentary. 

A  false  Prophet.]  Here  equivalent  for  false  Apostle.  False  Apostles  are 
mentioned  2  Cor.  xi.  13;  Rev.  ii.  2,  20;  false  Prophets,  Matt.  vii.  15;  xxiv. 
11;  Mark  xiii.  22;  Luke  vi.  26  ;  2  Pet.  ii.  1;  1  John  iv.  1.  Ha.  quotes  Ter- 
tuUian  De  Prceser.  iv. :  "  Qid  2}seudo-prop7icta;  sunt,  nisi  falsi  prcedica- 
tores  ?     Qui  lyscudo-apostoli  nisi  adulter i  evangelisatores  ?  " 

Herraas,  in  the  Eleventh  Commandment,  draws  from  experience  an  inter- 
esting comparison  between  true  and  false  Prophets.  The  true  Prophet,  he 
says,  is  "gentle,  quiet,  humble,  and  abstains  from  all  wickedness  and  frcm 
the  vain  desire  of  this  world,  and  makes  himself  the  poorest  of  all  men;" 
while  the  false  Prophet  "exalts  himself,  is  hasty,  shameless,  talkative,  and 
takes  hire  for  his  prophecy."  Comp.  the  notes  of  Ha.  and  the  art.  of  Bon- 
wetsch.  Die  Prophetie  im  apost.  und  nach-apost.  Zcitaltcr,  quoted  p.  143. 

6.  Comp.  Matt.  x.  9,  10  ;  Mark  vi.  8;  Luke  ix.  3. 

7.  Speaks  in  (the)  spirit.']  kv  itvsvuari,  without  the  article,  in  distinction 
from  6v  voT,  that  is  in  ecstasy,  or  in  a  highly  exalted  state  of  mind  when  it 
is  the  organ  of  the  Holy  Spirit.     1  Cor.   xii.   3;  xiv.  2;  Rev.  i.  10;  iv.  2. 


TEACHING   OF   THE   TWELVE   APOSTLES. 


201 


Gere  ovde  diaxpirsiTe'  nocGa 
yap  afxapna  a(pe^7]0erai^  av- 
ri]  6a  7)  a/.iapria  ovk  aq)£^i]- 
GETai. 

8.  Ov  Ttd?  de  6  XaXc^v  iv 
TTvsvjuaTi  7rpocpr/T7^?  iariv, 
a\X  aav  a'xrf  tov?  rpoTtov?  Kv- 
piov.  Atto  ovv  rcov  rpoTtcov 
yvooG^rjffarai  6  tpavdoTtpocp?/- 
r//?  jial  6  TtpocprjTrj?. 


9.  Kai  nai  TrpoqjrfTrjZ  o  pi- 
^Gov*  Tpa7te8,av  iv  nvevpiati 
OV  q)ayetai  aw  avrff^,  aide 
jATjya  tj)av6o7rpoq)?jTi]S  a'ffri. 

10.  nd?  da  7rpo(p?'/T7f?  didaff- 
Hcov  Ti/v  a\j}Saiav^  ai  a  61- 
Saffnai  ov  Ttoiai,  ipavdo7tpoq)7]- 
rtj?  affTi. 

11.  Ud?  6a  7rpoq)}]ri]'^  6a6o- 
Ht/xaff/uavo^  aXr^B^ivo?  Ttoiwr  f 
€1?  f^VffTT/piOV    KOff/.iiKor'l    aK- 


not  try  nor  prove  ;  for  every 
sin  shall  be  forgiven,  but  this 
sin  shall  not  be  forgiven. 

8.  Not  every  one  that 
speaks  in  the  spirit  is  a  Pro- 
phet, but  only  if  he  has  the 
behavior  (the  ways)  of  the 
Lord.  By  their  behavior 
then  shall  the  false  prophet 
and  the  [true]  Prophet  be 
known. 

9.  And  no  Prophet  that  or- 
ders a  table  in  the  spirit  eats 
of  it  [himself],  unless  he  is  a 
false  prophet. 

10.  And  every  Prophet  who 
teaches  the  truth  if  he  does 
not  practice  what  he  teaches, 
is  a  false  prophet. 

11.  And  every  approved, 
genuine  Prophet,  who  makes 
assemblies  for  a  worldly  mys- 


*  ofJi'Zoov,  Br.  et  al.  \  /.iiicSy,  Hi. 

Xyio6/iiK^v,  Hi.,  Kod/iitov,  Petersen  ;  Ttoiwv  /ivdr.  xodn.  e/?  £HhX.  Z. 

This  sin  shall  not  he  forgiven.]  Matt.  xii.  31:  "  Every  sin  and  blasphemy 
shall  b3  forgiven  unto  men  ;  but  the  blasphemy  against  the  Spirit  shall  not 
be  forgiven." 

8.  Conformity  to  the  Lord's  example  is  the  criterion  of  a  true  Prophet. 
"  By  their  fruits  ye  shall  know  them."     Comp.  Matt.  vii.  15-23. 

9.  OrdarataUe.]  A  love-feast  ordered  in  ecstasy.  A  strange  fact  not  men- 
tioned elsewhere.  The  true  Prophet  will  not  profane  a  sacred  ordinance 
to  personal  uses  by  making  a  meal  of  the  Eucharist.  Gordon  proposes  a 
different  reading,  6  pf'Zoov,  "who  is  offering."  pi'C,oo  is  a  rare  poetic  word 
occurring  in  Homer  and  Hesiod,  in  the  sense  to  perform  a  sacrifice. 

11.  uo6hih6v.']  Belonging  to  this  tcorld  (in  a  local,  not  in  a  moral  sense), 
mundane,  worldly  or  earthly,  as  opposed  to  knovpaviov,  heamnly ;  comp. 
Heb.  ix.  1,  where  the  tabernacle  is  called  to  ayior  Hod/iiHov,  the  sanctu- 
ary of  this  world,  as  distinct  from  the  sanctuary  in  heaven.  In  Rabbinical 
Hebrew  it  was  used  as  a  substantive. 

TtniGjy  RLi  i.iv6rr]piov  h(:6i.iihuv  tnuXr^d/a?.]  The  most  difficult  passage- 
in   the  Did.  and  not  yet  satisfactorily  explained.      Br.   admits  that  it  is 


202  DOCUMENT  I. 

n\i]aia^,  )X7]  SidaGKGov  dt  rroi-  tery  [?],  but  does  not  teach 
eiv  oGa  avro<i  noisi,  ov  Hpu  [others]  to  do  what  he  him- 
^yffSTai  €(p'  vju(^v  /astcx  Qsov     self  does,  shall  not  be  judged 

obscure  and  indistinet  {6  hot  eiv  6  y  nai  ddaq^es),  and  proposes  his  explanation 
with  diffidence  (p.  44).  TtotSv  seems  to  require  an  object;  ixH\)/6iai  may- 
be the  plural  accusative  depending  on  noicSv,  or  the  singular  genitive 
depending  on  f.iv6Ti}iiLov.  The  earthly  mystery  may  be  the  Church  itself 
in  this  world,  as  the  Gospel  is  called  a  mystery  (Rom.  xvi.  25,  26).  For 
the  absence  of  the  article  in  the  latter  case,  comp.  Heb.  ii.  12  {iv  nsdai 
tKxX.)  and  3  John  6. —Different  renderings:  Pa.:  who  makes  assemblies 
for  a  mystery  of  this  world.  H.  and  B. :  acting  toith  a  mew  to  the  mystery 
of  the  church  on  earth.  St. :  dealing  with  reference  to  the  mystery  of  the 
church  here  below.  H.  and  N. :  working  unto  the  mystery  of  the  church  in 
the  world.  O. :  vjith  a  meio  to  the  world-mystery  of  the  church.  Sp. :  who 
summons  assemblies  for  the  purpose  of  showing  an  earthly  mystery.  W. :  der 
Versammlungen  zu  einem  Geheimniss  vor  der  Welt  macht.  Ha. :  der  im 
Hinhlick  auf  das  irdische  Gcheimniss  der  Kirche  handelt.  Z. :  ivenn  er  eine 
symboUsche  Handlung  iccltichcr  Art  vollzieht.  Kr. :  wenn  er  in  Bczug  auf 
die  Ehc  die  etwas  Weltliches  und  doch  in  der  Kirche  {nach  Eph.  V.  32)  etwas 
Geheimnissvolles  ist,  fur  seine  Person  starke  Binge  leistct  (durch  Verheira- 
thung  und  Wiederverheirathung).  B.-M, :  exergant  son  corps  {?)  en  vue  du 
mystere  tarrcstre  de  Veglisa  (sans  imposer  aux  autres  ses  pratiques  ascetiques). 
Sa. :  travaillant  au  mystere  terrestre  de  Veglise.  Hi,  changes  the  reading 
TtoicDi^  into  iiva)v,?ini\  Hodiauov  into  Kod/mnc^v,  "  initians  in  mysterium 
secularium  ecclesias"  (with  reference  to  the  Gnostic  and  Montanistic  distinc- 
tion between  .psychical  or  secular,  and  pneumatic  or  spiritual  churches),  but 
has  found  no  response.  Petersen  (p.  8)  proposes  xodiiiov,  chaste,  in  oppo- 
sition to  the  unchaste  mysteries  of  the  heathen ;  likewise  without  response. 

Interpretations:  (1)  Br.,  Z.,  Fa.,  R.,  Sp. :  symbolical  actions  like  those  of 
Isaiah  (xx.  2,  4),  Jeremiah  (xix.  1 ;  xxvii.  2 ;  xxviii.  10),  Ezekiel  (iv.  12-v.  3), 
Hosea  (i.  2  sqq.),  Agabus  (Acts  xi.  28;  xxi.  11).  Br.:  tKKX7)6idZ,aor  tuv 
Xaov  et'?  TO  t-mSstccxi  avrqo  epynv  dvitfJoXiHOJ"  6  avro'i  kpyciliErai 
Inl  7tapax\?'/(3Ei  xai  vovBEdia  T(3v  Ttidrwv.  The  Prophet  would  at 
times  perform  a  striking  and  exciting  symbolic  action,  like  the  old  Prophets; 
but  in  all  these  dramatic  shows  there  was  grave  danger  of  vanity  and  impo- 
sition for  the  sake  of  gain.  Hence  the  author,  while  permitting  such  excep- 
tional exhibitions,  guards  against  abuse  by  insisting  that  the  Prophet  sliould 
receive  no  pay,  and  not  teach  others  to  perform  like  acts.  (2)  Ha. :  absti- 
nence from  marriage.  He  refers  to  Eph.  v,  32,  Ignatius,  Ad  Polyc.  v.,  and 
Tertullian,  De  Monog.,  xi.,  which  recommend  celibacy  as  being  more  consist- 
ent with  a  perfect  Christian  than  marriage.  But  this  is  far-fetched,  and  by 
the  great  mystery  Paul  does  not  mean  celibacy,  but  marriage  or  rather  the 
union  of  Christ  with  his  church.  Besides  celibacy  needed  no  apology  in  view 
of  the  ascetic  tendency  which  set  in  very  early  in  opposition  to  the  bottom- 
less sexual  depravity  of  the  heathen  world.  (3)  Krawutzcky  (in  his  second 
article,  I.  c,  p.  581,  note)  takes  the  very  opposite  view,  that  the  Did.  allows 


TEACHING   OF   THE   TWELVE   APOSTLES.  203 

yap  s'xsi  Ti}v  xpiffiv  coffav-  by  yon  ;  for  he  has  his  judg- 
Td)?  yap  £7ioh]<Jav  Hal  oi  ap-  ment  with  God  (or,  his  judg- 
Xaioi  TtpocpTJTai.  ment  is  in  the  hands  of  God); 

for  so   did  also  the  ancient 

Prophets. 

12.  "Os   6^  av  eiTTtj   iv  rtvev-        13.  But  whosoever  says  in 

fxarv     Aoi  f^oi  apyvpia  i)  %te-    the  spirit :    Give   me  money 

pa  Tiva,  ovK   auouffsffSs   av-    or  any  other  thing,  ye  shall 

rov'     sdv  S€  TTspi  aXXcov  vff-    not  listen  to  him  ;  but  if  he 

the  Prophets  to  marry  and  even  to  remarry,  after  the  example  of  some  of  the 
Hebrew  Prophets,  provided  only  they  do  not  teach  others  to  imitate  their  ex- 
ample. He  refers  to  the  ease  of  Hos.  i.  2 ;  iii.  1 ;  but  this  marriage  to  an 
adulteress  is  probably  to  be  understood  figuratively.  (4)  E.  B.  Birks  (in 
"The  Guardian"  for  June  11,  1884):  "  making  garniture  of  a  church  for  a 
sacramental  celebration."  Prophets  may  make  shrines  or  altars  for  the  cele- 
bration of  the  Eucharist  so  long  as  they  do  not  encourage  others  in  set- 
ting up  separate  conventicles.  (5)  Hicks  in  "  The  Guardian,"  approved  by 
E.  Venables  in  "The  British  Quart.  Rev."  for  May,  1885  (p.  353):  calling 
assemblies  of  the  church  for  the  j^urpose  of  revealing  future  events  in  the 
world's  history,  as  were  foretold  by  Agabus  (Acts  xi.  28 \  or  impending 
judgments  on  the  enemies  of  the  church.  Such  predictions  might  provoke 
disloyalty  to  the  civil  government.  This  gives  very  good  sense.  (6)  Gordon : 
"doing  with  an  eye  to  the  church's  mystery  in  the  world,"  i.e.,  the  hidden 
potency  of  the  Kingdom  of  God  on  earth.  (7)  Sabatier  identifies  the  mys- 
tery of  the  Church  with  the  mystery  of  the  Gospel,  Eph.  vi  19,  and  contrasts 
it  with  the  mystery  of  iniquity,  2  Thess.  ii.  7.  "  Annoncer  I'Evangile,  c'est 
hater  la  venue  dcs  tevijJi,  c'est  aider  le  mystere  terrestre  de  V Eglise"  (comp. 
Apoc.  X.  7  :  "  then  is  finished  the  mystery  of  God,  according  to  the  good 
tidings  which  he  declared  to  his  servants  the  prophets"). — I  venture,  modestly, 
to  suggest  two  more  interpretations.  (8)  "The  earthly  mystery  of  the 
church"  is  the  sacrament  or  the  sacrifice  of  the  Eucharist,  which  in  the 
Greek  church  is  emphatically  called  nv6rr'iinov  (comp.  Eph.  v.  32).  This 
might  be  supported  by  the  connection  with  "the  ordering  a  table"  just 
spoken  of  (XI  9),  and  with  Chs.  IX.  and  X.  and  XIV.,  all  of  which  treat  of 
the  Eucharistic  sacrifice ;  but  it  does  not  suit  the  last  clause  of  the  verse.  (9) 
The  observance  of  the  ceremonial  law,  or  the  bearing  of  the  whole  yoke; 
comp.  VI.  2  and  the  note  there.  Upon  the  whole,  however,  the  interpreta- 
tion of  Br.  is,  perhaps,  the  least  objectionable,  and  next  to  it  that  of  Ilicks. 
The  ancient  Prophets]  of  the  Old  Testament.  Symbolic  actions  are  re- 
ported of  several  of  them,  Isaiah,  Jeremiah,  Ezekiel,  Ilosea.  The  reference 
to  the  Hebrew  Prophets  is  natural,  and  it  is  necessary  if  we  assign  the  Did. 
to  the  first  century.  Ha.  and  Hi.,  who  date  it  from  the  middle  of  the  second 
century,  understand  the  early  Christian  Prophets,  as  Agabus,  the  daughters 
of  Philip,  Judas,  Silas.  Quadratus.  But  they  could  hardly  be  called  dpxnlor 
even  then  without  distinguishing  them  from  the  still  older  Hebrew  Prophets. 


204 


DOCUMENT  I. 


tspovvTGov    siTCt]   dovvaif  fxi]-    bid  you  to  give  for  others  tliat 
deh  avTor  upiveTO).  lack,  let  no  one  judge  him. 


Keq).  ifi' . 

1.  UaZ  8h  6  spx'^f^^'^^^  ^^ 
Gvofxari  Kvpiov  dex^V^Go, 
ETreira  dk  douijAaffavre?  av- 
rov  yvG0ff£ffS^8,  ffvveffiv  yap 
"eSstai  *,  deBiocv  uai  apiGre- 
pav. 

2.  Ei  juev  Ttapodioi  iariv  6 
epxojAevo?,  (3o7]^eits  avrcp 
offov  dvvaff^e'  ov  jASvei  6i: 
TTpo?  v/ua?  El  p.1]  6vo  ?}  Tpsi^ 
i]f.iepa^y  Bat  t]  avaym]. 

3.  Ei  dh  5f Afz  7tp6<;  vfxa'^  na- 
S'Tjffaij,  rsx'^'iTJj?  gov,  epya- 
8,aa^oo  jtai  (payiraj. 


Chap.  XII. 

Eeceiving  Disciples. 

1.  Let  every  one  that  comes 
in  the  name  of  the  Lord  be 
received,  and  then  proving 
him  ye  shall  know  him ;  for 
ye  shall  have  understanding 
right  and  left. 

2.  If  indeed  he  who  comes 
is  a  wayfarer,  help  him  as 
much  as  ye  can  ;  but  he  shall 
not  remain  with  you  longer 
than  two  or  three  days,  unless 
there  be  necessity.  ** 

3.  If  he  wishes  to  settle 
among  you,  being  a  crafts- 
man (artisan),  let  him  work 
and  eat  (earn  his  living  by 
work). 


*  f  qfre,  Br.  &c. 


f  K(x'^i6ai,  Ha.  Hi.  Z. 


Notes  to  Chapter  XH. 

1.  Every  one]  who  professes  Christ.  Hospitality  is  to  be  exercised  to  all 
witholit  distinction,  but  not  to  the  extent  of  encouraging  idleness.  Every 
one  who  can  must  work.     Corap.  2  Thess  ill.  10-13. 

Ye  shall  knoiv,  etc.  ]  Ye  shall  know  the  difference  between  right  and  wrong, 
between  true  and  false  Christianity.  The  Ap.  Const,  vii.  28  paraphrase  the 
passage:  "  Ye  ai-e  able  to  know  the  right  hand  from  the  left  and  to  dis- 
tinguish false  teachers  from  true  teachers."  Br.  refers  to  2  Cor.  vi.  7  ("  by 
the  armor  of  righteousness  on  the  righthand  and  the  left");  2  Tim.  ii.  7  ("the 
Lord  shall  give  thee  understanding  in  all  tilings  ").  Ha.  takes  duve6iv  tqers 
as  a  parenthesis. 

2.  napodioi.]  Post-classical  for  TtapoSiti/?,  traveller.  The  Sept.  has 
Ttdpodoi,  2  Kings  xii.  4  (which  in  classical  Greek  means  entrance,  side- 
entrance).  Paul  uses  tv  TcapoScp,  by  the  way,  1  Cor.  xvi.  7.  The  Jews,  hav- 
ing no  country  of  their  own,  and  being  engaged  in  merchandise  were  great 
travellers,  and  so  were  the  Jewish  Christians  (as  Aquila  and  Priscilla,  whom 
we  find  in  Rome,  Corinth,  and  Epliesus,  Acts  xvi.  3-5  ;  xviii.  2).  This 
habit  tended  to  strengthen  the  ties  of  brotherhood  and  to  promote  catholicity. 

3.  Let  him  work,  etc.]  2  Thess.  iii.  10.     "  If  any  will  not  work,  neither 


TEACHING  OF  THE   TWELVE   APOSTLES.  205 

4.  El  di  ovH  s'xsi  rtxyrjr',  4.  But  if  he  has  not  handi- 
xara  n)v  avvaGiv  vjac^v  npo-  craft  (trade),  provide  accord- 
voyaarej  7ic2)?  )xi)  apyo'i  /^eB'  ing  to  your  understanding 
vj.i(^v  ^tjo'STai  xpiff'^ioivob.  that  no  Christian  shall   live 

5.  El  6'  ov  BsXsi  ovTGD  noi-  idle  among  you. 

uvj  jpiO'rf//;ropo5  sariv  npo-  5.  And  if  he  will  not  act 
ffexsTS  ano  rcav  toiovtoov.  thus  he  is  a  Christ-trafficker. 

Beware  of  such. 

Keep.  ly.  Chap.  XIII. 

Treatment  of  Prophets. 

1.  77^?  6s  npocprjt-qZ  aX?^Si-  1.  But  every  true  Prophet 

v6?,    SeXoov    xaBf/ffai*    npo?  who  wishes  to  settle  among 

vjiia?,  a^io?  sffti  rrj?  rpocprfZ  you  is  worthy  of  his  food  (or, 

avroi).  supjDort). 

*  KLX^iCai,  Ha.  Hi.  Z. 

let  him  eat."  Paul  set  the  noblest  example  of  self  support,  working  at  his 
own  trade  at  night  after  preaching  the  gospel  during  the  day.  The  early 
Christians  were  mostly  of  the  lower  classes,  artisans,  freedmen,  slaves. 
Society,  like  a  house,  is  built  and  regenerated  from  the  bottom  upwards,  not 
from  the  top  downwards.  Ha.:  "  Wie  nachdrucklich  wird  die  Pflicht  der 
Arheit  eingcscharft,  raid  zuglcich  die  Solidaritdt  aller  Gemeindeyliedei- !  " 

A  Ckristiiin.]  The  name  only  once  in  the  Bid.  It  arose  among  the  Gentiles 
in  Antioch  between  40  and  50,  Acts  xi.  26,  and  occurs  again  sxvi.  28,  and 
1  Pet  iv.  16.  The  usual  designations  among  the  Christians  were,  "dis- 
ciples," "believers,"  "brethren,"  "saints."  The  last  is  used  in  the  same 
general  sense  in  Did.  IV.  2. 

XpifiTSMTtopoi.]  A  C7i7'ist-trafficker,  Christ-monger,  i.  e.,  one  who  makes 
gain  out  of  his  Christian  profession  (eomp.  1  Tim.  vi.  5);  a  new  word,  but 
expressive  and  used  afterwards  by  Pseudo-Ignatius  and  Pseudo-Clement. 
Barnabas  (ch.  x.)  warns  against  selfish  idlers  who  sponge  upon  Christian 
charity.  Ignatius  (Ad  Eph.  vii.)  speaks  of  men  "  whose  practice  is  to  carry 
about  the  name  (of  (^hrist)  in  wicked  guile,"  whom  we  must  shun  "  as  wild 
beasts."  Polycarp  (..4(Z  Phil,  vi.)  warns  the  Philippians  against  those  "  who 
bear  the  name  of  the  Lord  in  hypocrisy."  Hermas  (Mand.  xi.) 
describes  an  itinerant  charlatan  who  demands  the  first  place  in  the  assembly, 
lives  in  great  luxury,  and  refuses  to  prophesy  except  for  payment  in'advance. 
Lucian's  Peregrinus  Proteus  is  such  an  impostor  who  deceived  the  simple- 
hearted  Christians.     That  race  will  never  die  out  in  this  world. 

Notes  to  Chapter  XIII. 

1.  Etery  Prophet  who  wishes  to  settle  among  you.]  There  were  two  classes 
of  Prophets,  itinerant  and  stationary  or  local ;  while  the  Apostles  were  only 
itinerants  (XI.  5). 

Worthy  of  his  food]  or  support,  maintenance,  no  more  and  no  less.      The 


206  DOCUMENT  I. 

2.  'nffavrooz  6i6aGJia\o^  a-  2,  Likewise  a  true  Teacher 
^T^Szro?  iffTiv  a^io?  nai  av-  is  himself  worthy,  like  the 
r6<;  ooffTTsp  6  spyaTTj?  tt/S  rpo-     workman,  of  his  food.* 

Cp7]Z  aVTOV 

3.  ndffav  ovv  aTtapxW  ^-  Therefore  thon  shalt 
ysvrr/juaTGov  Xr/vov  uai  aXco-  take  and  give  all  the  first- 
vo?  ftowv  re  Jiai  itpofiaroov  fruit  of  the  produce  of  the 
\aft(^v  6ai0£izrr}v\^a7tapxi)y^^  wine-j)ress  and  threshing- 
Tozff  npo(pi'}rai<i'  avroi  yap  floor,  of  oxen  and  sheep,  to 
eiffiv  oi  apxispsi?  v}j.wv.  the  Prophets  ;  for  they  are 

your  chief-priests. 

*  Omit  r.  ditcxpx.     Br.  et  al.  "  Matt.  x.  10. 

principle  and  duty  of  ministerial  support  are  laid  down  by  Christ,  Matt.  x. 
10  ;  Luke  x.  7,  and  by  Paul  1  Cor.  ix.  7,  9,  13,  14  ;  1  Tim.  v.  18. 

2.  Likewise  a  true  Teacher.']  Prophets  and  Teachers  are  associated  in 
Aetsxiii.  1,  distinguished  in  1  Cor.  xii.  28,  29;  Eph.  iv.  11.  Paul  calls  him- 
self "an  Apostle  and  Teacher"  of  the  Gentiles,  1  Tim.  ii.  7;  2  Tim.  i.  11. 
Rulers  (r'jyov/ievoi)  and  Teachers  are  identified  in  Heb.  xiii.  7,  17.  See 
the  note  of  Ha.,  p.  50  sq. 

3.  All  the  first-fruits.']  According  to  the  provisions  of  the  Mosaic  law, 
Ex.  xxii.  29;  Num.  xviii.  12  ;  Deuc.  xviii.  3,  4  ;  Ez.  xliv.  30  ;  Neh.  x.  35-37. 
See  Smith's  or  Schafi's  Bible  Diet.  sub.  First-fruits.  The  law  prescribed  also 
tithes,  i.  e.  the  tenth  of  all  produce,  as  well  as  of  flocks  and  cattle ;  they 
belong  to  Jehovah  and  were  paid  to  the  Levites  as  the  reward  for  their 
service,  who  were  again  ordered  to  devote  a  tenth  of  these  receipts  to  the 
maintenance  of  the  high-priest  (Num.  xviii.  21-28).  The  tithe  is  not  men- 
tioned in  the  Did.,  but  the  Ap.  Const,  vii.  29  add  after  the  first-fruits  : 
"Thou  shalt  give  the  tenth  of  thy  increase  to  the  orphan,  and  to  the  widow, 
and  to  the  poor  and  to  the  stranger." 

For  they  are  your  chief  priests.]    In  theN.  T.  dpxi£p£vi  is  used  (1)  of 

the  Jewish  high-priest  (?i"'?Ll  I'JS'l,  6  ispevi  6  txeycxi).  Matt.  xxvi.  3, 
62,  63,  65,  etc. ;  (2)  of  Christ,  the  true  and  eternal  high-priest,  in  the 
Ep.  to  the  Hebrews  (ii.  17  :  iii.  1,  etc.) ;  (3)  in  the  plural,  of  the  members  of 
the  Sanhedrin,  and  of  the  heads  of  the  twenty-four  classes  of  piiests  (Matt.  ii. 
4,  etc.).  The  N.  T.  teaches  the  universal  priestliood  of  all  believers  (2  Pet. 
ii.  9;  Rev.  i.  6),  but  not  a  special  priesthood  of  ministers  in  distinction  from 
the  laity.  This  passage  gives  the  first  intimation  of  the  sacerdotal  view  of  the 
ministry,  bat  the  author  confines  it  to  the  Prophets,  and  probably  uses  the 
word  in  a  figurative  or  spiritual  sense.  The  idea  crept  early  and  easily  from 
the  synagogue  into  the  church,  first  by  way  of  comparison  and  soon  after  in 
a  realistic  sense.  About  the  same  time  (between  a.d.  90  and  100)  Bishop 
Clement  of  Rome  {Ad  Cor.  ch.  xl.)  significantly  compared  the  Christian 
ministry  to  the  Aaronic  priesthood  and  made   a  distinction   between  the 


TEACHING   OF   THE   TWELVE   APOSTLES.  207 

4.  Eav  de  pii}  £j/;re  TTpocpjj-  4.  But  if  ye  have  no  Pro- 
r^r,  doTS  toi?  TTTooxoiS'  pliet,  give  to  the  poor. 

5.  Eav    ffiriav    Ttoifj?,    ri)v  5.   If  thou  preparest bread, 
a7tapxf}y  Xa^oov  dos  iiardrTJr  take  the  first  fruit  and  give 
£VToX}'/v'  according  to  the   command- 
ment. 

6.  'nffcxvTGj?  uEpdfAiov  oi-  6.  Likewise  when  thou 
vov  7/  eXaiov  dvoi^a?,  rrjv  openest  a  jar  of  wine  or  of 
anapxV^  Xa^wv  do?  roiS  itpo-  oil,  take  the  first-fruit  and 
q)Tt]raiz.  give  to  the  Prophets. 

7.  Apyvpiov  6s  Jtai  ijxariG-  7.  And  of  silver,  and  rai- 
jxov  Hal  Ttavrc^  nri^}xaroz  \a-  ment,  and  every  possession, 
§wv  n)v  anapxr/y  cJ?  dv  Goi  take  the  first-fruit,  as  may 
do^)j,  6 65  Hard  ttJv  evroXyv.  seem  good  to  thee,  and  give 

according  to  the  command- 
ment. 


clergy  and  laity.  The  passage  has  been  declared  an  interpolation,  but  with- 
out any  good  reason.  The  next  distinct  trace  of  this  idea  we  find  in  a  letter 
of  Polyerates,  Bishop  of  Ephesus,  about  a.d.  190,  to  Victor,  Bishop  of  Rome, 
as  preserved  by  Eusebius  (v.  24).  Polyerates  calls  St.  John  "  a  priest  who 
wore  the  sacerdotal  plate"  {lepsvi  ro  TretaXoy  7rEq>opT/HGj?).  Comp.  Church 
Hist.  ii.  216  ;  and  i.  431.  After  the  close  of  the  second  century  all  the 
Bishops  and  Presbyters  were  called  priests  (iepsls,  sacerdotes),  and,  the 
Bishop  sometimes  high-priest  {apxn^pi'vi,  summits  sacerdos,  ponfifex  maxi- 
mus).  TertuUian  uses  the  terms  (De  Bapt.  vii.  ;  De  Pud.  1.  ;  De  Exhort. 
Cast),  but  as  a  Montanist  he  protested  against  a  priestly  order  and 
asserted  the  universal  priesthood  of  all  believers.  Cyprian  is  the  chief  cham- 
pion of  sacerdotal  episcopacy  in  the  Ante-Nicene  age.  In  the  Ap.  Const. 
the  hierarchical  and  sacerdotal  system  is  fully  developed.  I  will  only  quote 
one  passage  (ii.  25) :  "  The  Bishops  are  your  high-priests,  as  the  Presbyters 
are  your  priests,  and  your  present  Deacons  instead  of  your  Levites  ;  so  are 
also  your  readers,  your  singers,  your  porters,  your  deaconesses,  your  widows, 
your  virgins,  and  your  orphans;  but  He  who  is  above  all  these  is  the  High 
Priest."  The  sacerdotal  view  prevailed  in  all  Christendom  till  the  time  of 
the  Reformation,  which  returned  to  the  primitive  idea  of  the  universal  priest- 
hood of  believers.  See  Church  Hist.  ii.  127,  and  150  sq.,  and  Lightfoot,  Ex- 
curs,  on  the  Christian  Ministry  in  Com.  on  Philippians,  p.  253  sqq. 

4.  If  ye  have  no  Prophet.]  There  wei-e  therefore  congi-egations  without 
Prophets,  but  not  without  Bishops  and  Deacons  (XV.  1).  In  the  absence  of 
the  former  the  latter  were  to  teach.  The  Did.  marks  the  transition  period 
from  the  Apostles  and  Prophets  who  were  passing  away,  to  the  Bishops  and 
Presbyters  who  began  to  take  their  place. 

diriav.]    diria  means  in  Byzantine  Greek  batch  or  baking  of  oread.    (See 


208  DOCUMENT  I. 

Keep.  id'.  Chap.  XIV. 

The  Lokd's  Day  and  the  Sacrificb. 

1.  Kara  xvpianTjv  6e  Kvpi-  1.  And  on  tlie  Lord's  Day 

ov  ffvj^ax^^yTS?  jiXaffars  dp-  of  the  Lord*  come  together, 

rov    7iai  £vxoipiffTj']<jara    npo-  and   break   bread,  and   give 

ff£^o).ioXoy7]Gdi.i£voi*    rd  na-  thanks,  having  before   con- 

'Rev.  i.  10. 
*  TCpoEzou.  V.  Gebhardt,  Hi.  Ha.  [in  the  notes  but  not  in  the  text]  Z. 

Sophocles,   Gr.  Lex.,  p.   990.)      In  classical  Greek  6ivia  is  the  plural  of 
diziov,  and  means  grain  or  food. 

Notes  to  Chapter  XIV. 

This  chapter  interrupts  the  connection  and  should  precede  Ch.  IX.  But 
the  writer,  before  proceeding  to  the  local  officers  of  the  Church,  inserts  here 
a  direction  concerning  the  Lord's  Day  observance  and  pubUc  worship  which 
is  to  be  conducted  chiefly  by  the  Prophets  (comp.  X.  7).  Perhaps  the  more 
immediate  assordation  in  his  mind  was  the  priest  (XIII.  3)  and  the  sacrifice 
(XIV.  1);  for  the  ideas  of  priest,  altar,  and  sacrifice  are  inseparable,  whether 
they  be  used  in  the  realistic  or  in  the  figurative  sense. 

1.  On  the  Lord's  Day  of  fhe  Lord.]  The  first  use  of  Mvpiau}}  as  a  noun, 
but  with  the  pleonastic  addition  rov  Kvpiov.  St.  John  (Rev.  i.  10)  uses  it 
first  as  an  adjective,  uvfjiaHi)  rjnEpa,  Dominica  dies.  The  resurrection  of 
Christ,  his  appearance  to  the  disciples,  and  the  pentecostal  outpouring  of 
the  Holy  Spirit,  all  of  which  took  place  on  the  first  day  of  the  week,  are 
the  basis  of  the  Christian  Sunday.  Its  observance  in  the  Apostohc  age 
may  be  inferred  from  Acts  xx.  7;  1  Cor.  xvi.  2;  Rev.  i.  10.  The  Did. 
gives  us  the  fii'st  post-Apostolic  testimony  for  Sunday  as  a  day  of  public 
worship.  Pliny  (Letter  to  Trajan,  x.  97)  calls  it  "the  stated  day,"  on 
which  the  Christians  in  Bithynia  assembled  before  daylight,  to  sing  hymns 
to  Christ  as  a  God,  and  to  bind  themselves  by  a  sncramentum.  Bar- 
nabas (Ep.  XV.)  calls  it  "  the  eighth  "  day,  in  opposition  to  the  Jewish  Sab- 
bath. Ignatius  {Ad  JIagncs.  ix.)  calls  it  xvpiaxr),  likewise  in  opposition  to 
the  Jewish  observance  {i.n]Htzi  da/3fJcxtiXnvrE?,  aWd  Kara  Kvpiaxriv 
Ctavrcs).  Justin  Martyr  :  "the  day  called  Sunday"  (?)  rov  'HXiuv  Xeyo- 
juevTj  r'jiiipa,  Apol.  i.  Ixvii.),  on  which  the  Christians  hold  their  common 
assembly,  because  it  is  the  first  day  of  creation  and  the  day  on  which 
Jesus  Christ  their  Saviour  rose  from  the  dead. 

Brealc  bread  and  give  thanks.]  Designation  of  the  Agape  and  Eucharist. 
Acts  ii.  46  ;  xx.  7,  11 ;  1  Cor.  x.  16.  Tljis  was  the  regular  Lord's  Day  ser- 
vice, connected  no  doubt  with  Scripture  reading,  prajing,  singing,  exhorta- 
tion, according  to  Old  Testament  precedent.  Ha.:  "^6-  ist  rati  hochster 
Bedeutung  fiir  die  Gesehichte  des  Cultiis,  dass  der  Vcrfasser  der  Did.  fur 
den  Sonntagsgottesdienst  ledigUeh  die  Feier  des  Abendmahls  nach  vorher- 
gegangener  Exhomologese  vorschreiht." 

7ipo6EloixoXoyij6dnevot]  having  confessed  in  addition  to,  or  in  connec- 


TEACHING   OF   THE    TWELVE   APOSTLES.  209 

panroiiAara  v}jl(^v,    ottgo?   na-     fessed   your   transgressions/ 
Bapa  i)  Bvala  ijfic^v  r],  that   your   sacrifice    may   be 

pure. 
2.  nd?  de  i'xoov  r?/K*  ai^iqji-         2.  Let    no  one  who  has  a 
/SoXiav  jusrd  rov  iraipov  ai)-     disjiute  with  his  fellow  come 
rov   yai   ffvvsXBirGi)  vjuiv   i'oo?    together  with  you  until  they 

"Comp.  James  V.  16. 

*  rii'd,  von  Gebhardt,  Ha.  Z. 


tion  with,  thanksgiving;  but  this  verb  occurs  nowhere  else  and  is  probably  a 
writing  error  for  npoe^ojii,  having  before  confessed.  This  emendation  was 
suggested  by  von  Geb.  and  is  adopted  by  Ha.  in  the  notes,  though  not  in  the 
te.xt.  First  confession  of  sin,  then  thanksgiving.  Confession  is  here  en- 
joined as  a  regular  part  of  public  worship,  and  is  also  enforced  IV.  14  {Iv 
iKH\Tf6ia  t'iouuXoyyoi;)  rd  Tra/jaTtTGojuard  6nv).  Comp.  Jas.  v.  16.  In 
the  Ap.  Const,  vii.  30  the  confession  of  sin  in  connection  with  the  Eucharist 
is  omitted. 

TJiat  your  sacrijice  may  he  piire.'\  Bv6ia  (from  Sf'cj,  to  kill  and  offer  as 
sacrifice)  is  often  used  tropically  of  spiritual  sacrifices  of  praise  and  self-con- 
secration, Rom.  xii.  1  {^v6iocv  ZooGai^) :  1  Pet.  \i5{TtvEvi.iaTncdi  ^vdiai); 
Phil.  ii.  \7  {^v6la  uai  Xeirovpyia  tt/Z  nidvEcoi);  Heb.  xiii.  15  {dvacpe- 
pco/iisy  ^v6iav  diveoEoo'i  dtanavroi  rep  3£oj.)  The  Eucharist,  as  thr 
name  indicates,  was  regarded  as  a  feast  of  thanksgiving  for  all  the  mercies 
of  God,  temporal  and  spiritual,  especially  for  the  redemption,  and  as  a 
sacrifice  of  renewed  consecration  of  the  whole  congregation  to  Christ  in  re- 
turn for  his  self-sacrifice  for  our  sins.  The  elements  of  bread  and  wine  were 
tokens  and  types  of  the  gifts  of  nature  and  the  gifts  of  grace  with  reference 
to  the  broken  body  and  sl>ed  blood.  They  were  presented  as  a  thank-offering 
by  the  members  of  the  congregation,  and  the  remnants  were  given  to  the 
poor.  In  these  gifts  the  Christian  people  yielded  themselves  as  a  priestly 
race  to  God,  the  giver  of  all  good.  Justin  Martyr,  Dial.  c.  TrTjph.  Jud.  c. 
cxvii.  :  "  Accordingly  God,  anticipating  all  the  sacrifices  which  we  offer 
through  this  name,  and  which  Jesus  the  Christ  enjoined  us  to  offer,  i.  e.,  in  the 
Eucharist  of  the  bread  and  the  cup,  and  which  are  presented  by  Christians  in 
all  places  throughout  the  world,  bears  witness  that  they  are  well-pleasing  to 
Him."  In  his  account  of  the  celebration  of  the  Eucharist,  Apol.  i.  Ixv.,  Jus- 
tin M.  says:  "  When  the  President  (the  Bishop)  has  given  thanks,  and  all  the 
people  have  expressed  their  assent  [by  saying  ^/ncri],  those  who  are  called  by 
us  '  Deacons'  give  to  each  of  those  present  to  partake  of  the  bread  and  wine 
mixed  with  water  over  which  the  thanksgiving  was  pronounced,  and  to 
those  who  are  absent  they  carry  away  a  portion  (Ixvi.).  And  this  food  is 
called  among  us  '  Eucharist,' of  which  no  one  is  allowed  to  partake  but  those 
who  believe  that  the  things  we  teach  are  true,  and  who  have  been  washed 
with  the  Avashing  for  the  remission  of  sins  and  who  are  living  as  Christ  has 
enjoined." 

2.  Until  they  arc  reconciled.']  According  to  the  direction  of  Christ,  Matt. 
14 


210  DOCUMENT    I. 

ov  diaWaycoffiv,  i'va  txi)  noi-  are  reconciled,  that  your  sac- 

r&?S//  y)  ^vaia  TjiK^v  *.  rifice  may  not  be  defiled.* 

3.  Avrt]  yap  sffTiv  i)  pij^si-         3.  For  this  is  that  which 

Ga   V7t6    Kvpiov      Ev  navri  was  spoken  by  the  Lord  :"  In 

roTTcp  Kai  xpovcp    npoffcptpsiv  every  place  and  time  offer  me 

*  vfxwv,  Br.  &c.  '1  Comp.  Matt.  v.  23,  24. 

V.  23,  24.  Reconciliation  among  men  is  a  necessary  prerequisite  of  a  worthy 
communion  which  celebrates  the  reconciliation  between  God  and  man 
through  the  atoning  sacrifice  of  Christ.  This  is  implied  here.  Br.  com- 
pares Irenaeus,  Adv.  liar.  iv.  18,  1. 

May  not  he  defiled.]  Br.  quotes  Matt.  xv.  11-20  ;  Mark  vii.  15-23;  Acts 
X.  15,  21,  28  ;  Heb.  ix.  13.  Justin  M.  says  (Apol.  i.  Ixvi.):  ..."  So  we,  who 
through  the  name  of  Jesus  have  believed  as  one  man  in  God  the  Maker  of 
all,  have  been  stripped,  through  the  name  of  his  first-begotten  Son,  of  the 
filthy  garments,  that  is  of  our  sins  ;  and  being  vehemently  inflamed  by  the 
word  of  his  calling,  we  are  the  ti-ue  high-priestly  race  of  God,  as  even  God 
himself  bears  witness,  saying,  that  in  every  place  among  the  Gentiles  sacri- 
fices are  presented  to  Him  well  pleasing  and  pure  (Mai.  i.  10-12.)  Now  God 
receives  sacrifices  from  no  one,  except  through  his  priests." 

3.  Spoken  by  the  Lord.]  xvpioi  seems  to  refer  to  Christ,  just  mentioned 
in  ver.  1,  and  implies  that  the  writer  believed  in  the  pre-existence  of 
Christ  who  spoke  through  the  Prophets  ;  comp.  1  Pet.  i.  10,  11.  (An  argu- 
ment against  the  charge  of  Ebionism.)  The  distinction  made  by  Gordon 
that  the  Did.  uses  xvpioi  without  the  article  of  God,  and  6  xvpioi  of  Christ 
is  untenable  ;  see  the  title  diSaxrj  xvpiov. 

In  every  place.]  A  free  quotation  of  Mai.  i.  11,  14  (Sept.).  The  only 
quotation  from  the  canonical  books  of  the  0.  T.  except  that  in  XVI.  7  from 
Zech.  xiv.  5.     See  above,  Ch.  XXIV.  78  sqq. 

The  passage  of  Malachi  was  generally  understood  in  the  ancient  church  to 
be  a  prophecy  of  the  eucharistic  sacrifice.  Justin  M.  refers  to  it  frequently, 
Apol.  i.  Ixvi. ;  Dial.  c.  Trypli.  Jud.  c.  xxviii. ;  xli. ;  cxvi. ;  cxvii. ;  so  also 
Irenaeus  Adv.  Har.  iv.  17,  5,  6  ;  18,  1,  4  ;  Clement  of  Alex.  Strom,  v.  14, 
136;  TertuUian,  Adv.  Jud.  v. ;  Adv.  Marc.  iii.  22.  The  "  Second  Ordinances 
of  the  Apostles  "  {SF.vvFpai  rcSv  Anodr.  diardcsti)  spoken  of  in  the  sec- 
ond Irenseus  Fragment  (ed.  Stieren  i.  854,  and  ed,  Harvey  ii.  500),  probably 
refer  to  the  Eucharistic  sacrifice  as  the  new  sacrifice  of  the  New  Covenant 
{vea  Ttpo6(popd  h'  r-g  jiazvfi  dia^TJrc^),  in  the  place  of  the  old  sacrifices 
which  ceased  with  the  destruction  of  the  Temple.  Br.  thinks  it  not  unlikely 
{urjS sv  dni^avov)  th&t  these  second  Apostolic  Ordinances  are  identical 
with  our  Did.  This  is  at  least  far  more  probable  than  the  opposite  conject- 
ure of  Krawiitzcky  that  the  Did.  was  written  in  Ebionitic  opposition  to 
those  Ordinances  on  account  of  the  omission  of  via.  See  above  p.  24, 
note.  Bickell,  on  the  contrary,  finds  here  the  germ  of  the  Roman  mass,  and 
R.  Catholic  controversialists  constantly  appeal  to  the  same  passage  of  Mala- 
chi in  proof  of  that  institution.     But  the  Did.  plainly  means  only  a  thank- 


TEACHING   OF   THE   TWELVE   APOSTLES.  211 

fxoi    S^vffiav    na^apav       on  a  pure  sacrifice,  for  I  am  a 

^affiXev?    juiyaS     €ij.d,     Xeyei  great  King,  saith  the  Lord, 

Kvpio?,     uai    TO     ovojAa    j.iov  and  my  name   is   wonderful 

BavjuaffTov  €v  toIs  e'Bveffi.  among  the  Gentiles."* 

Keep.  IS.  Chap.  XV. 

Bishops  anu  Deacons. 

1.  XeipoTovT/(jaT€  ovv  iav-  1.  Elect  therefore  for  your- 
rdi'i  iniGnonovi  uai  didnovovi     selves  Bishops  and  Deacons 

»Mal.  i.  11,  14. 

offering  by  the  whole  congregation.  The  idea  of  the  Lord's  Supper  as  au 
actual  though  unbloody  repetition  of  the  atoning  sacrifice  on  the  cross  by  the 
hands  of  the  priest,  came  in  later  in  the  third  century,  at  the  timeof  CyiDrian, 
in  connection  with  the  sacerdotal  conception  of  the  ministry,  and  the  literal 
interpretation  of  the  altar,  Heb.  xiii.  10.  The  truth  underlying  the  Greek 
and  Roman  mass  (for  in  this  respect  the  two  churches  are  entirely  agreed)  is 
the  commemoration  and  renewed  application  of  the  one  all-sufficient  sacrifice 
on  the  cross  in  the  Lord's  Supper.  On  the  gradual  development  of  the 
idea  of  the  Eueharistic  sacrifice  see  Church  History,  vol.  ii.  245  sq.  and  iii. 
503  sqq. 

Notes  to  Chapter  XV. 

This  chapter  treats  of  the  local  or  stated  and  permanent  ministers  of  the 
gospel.  It  is  separated  from  the  chapters  on  the  Apostles  and  Prophets 
(XL-XIIL),  but  connected  with  them  by  the  eueharistic  sacrifice  on  the 
Lord's  Day  as  the  chief  part  of  Christian  worship  (XIV.).  The  congregations 
could  not  rely  on  the  occasional  services  of  these  itinerant  Teachers,  who 
gradually  passed  away,  together  with  the  extraordinary  gifts.  Comp.  above 
Ch.  XIL,  p.  73  sqq. 

1.  ;j;£z/joroj'//(;arf .]  The  Greek  verb  means  in  classical  writers  to  stretch 
out  the  hand  ixsip),  ov  to  vote  for  hy  show  of  hands  ;  then  to  elect,  to  appoint. 
So  in  Acts  siv.  'J3  ;  2  Cor.  viii.  19  ;  and  here.  Ignatius  uses  it  in  the  same 
sense,  e.  g.,  Ad  Philad.  x.  1  (ed.  Zahn,  p.  80  :  npEnov  l.driv  v/luv,  oJ?  Ih- 
xX7/6ia  3 sou,  x^^ROTov?j6ai  Siduovov  fi?  to  npE6f5ev6ai  hisi  Seov 
TTpedfJsiav)  ;  comp.  Ad  Smyrn.  xi.  2  ;  Ad  Polyc.  vii.  3.  The  congrega- 
tional officers,  and  even  the  Bishops  and  Popes  were  elected  and  supported 
by  the  people  during  the  first  centuries  ;  but  afterwards  the  Priests  of  the 
diocese  monopolized  the  election  of  the  Diocesan,  and  the  college  of  Cardi- 
nals the  election  of  the  Pope.  In  later  ecclesiastical  Greek,  xsiporovecj 
means  to  ordain,  Ap.  Const,  viii.  4,  5,  and  Ap.  Can.  i.:  "Let  a  Bishop  be 
ordained  (x^.r p ir ov e id S no)  by  two  or  three  Bishops,"  and  Ap.  Can.  ii.: 
"Let  a  Presbyter  or  Deacon,  and  the  other  Clergy,  be  ordained  by  one 
Bishop."  Hence  the  Ap.  Const,  in  the  parallel  passage  vii.  31  substitute 
TtpoxiipipadSn  for  xf^porovjjdart. 

iTiidHuTtov?.]  Used  in  the  same  sense  as  Ttpfd/jvrtpot,  who  for  this  rea- 
son are  omitted,  as  in  the  Pastoral  Epistles  (1  Tim.  iii.  8-13),  and  Phil.  i.  1. 


212  DOCUMENT  I. 

a^iov?    Tov   Kvpiov,    avdpai  worthy   of    the    Lord,    men 

TtpaeiG  Hal  acpiXapyvpov?  nai  meek,    and     not    lovers    of 

aXi]'^Eiz  nai  Sedouipiaffjuevov?-  money,  and  truthful,  and  ap- 

v^iiv   yap   Xeirovpyovffi     nai  proved;  for  they  too  minister 

avroi    ri)v    Isirovpyiav   rwv  to  you   the  ministry   of  the 

npoq)7]T(^v  nai  didaffnaXcov.  Prophets  and  Teachers. 

2.  M?)  ovv  vTtEpldijre  av-  2.  Therefore  despise  them 
tov<i-  avToi  yap  siffiv  oi  re-  not,  for  they  are  those  that 
ri^ajfxivoi  vficoj^  /uera  rd>v  are  the  honored  [men]  among 
Tipotprjrwv  nai  diSaanaXcav.  you  with   the  Prophets  and 

Teachers. 

3.  ^EXiyxers  6t  aXX?jXovg  ju?)  3.  And  reprove  one  another 
€v  opyri  aXX'  ev  sipjjvrj^  go?  not  in  wrath,  but  in  peace, 
ixsre  fV  tg5  evayyeXioy-  nai  as  ye  have  [it]  in  the  gos- 
rravTi  affroxovvri  nara  tov  pel ;  and  with  every  one  that 
£T€pov  /.a^deU  XaXsiroo  juTjda  transgresses  against  another 
Trap'  v/xcov  anovirca)*  saog  ov  let  no  one  speak,  nor  let  him 
jx€rarof/G}j.  j^ear  [a  word]  from  you  un- 
til he  repents. 

*  ciHovedSoo,  Hi.  Z. 

The  Didachographer  and  Clement  of  Rome  furnish  the  last  instances  of  the 
promiscuous  use  of  these  two  terms  which  originally  signified  one  and  the 
same  office.  They  wrote  in  the  short  period  of  transition  from  the  Presby- 
tero-Episcopate  to  the  distinctive  Episcopate.  A  few  years  later,  in  the 
Ignatian  Epistles,  the  two  officers  are  clearly  distinct,  although  the  Bishop  of 
Ignatius  is  not  yet  a  diocesan  of  a  number  of  churches  (as  in  Irenaeus,  Ter- 
tullian,  and  Cyprian),  but  simply  the  head  of  the  college  of  Presbyters  and 
Deacons  of  one  congregation. 

acptXcxpyvpovi  ]  Comp.  1.  Tim.  iii.  4.  Love  of  money  and  love  of 
power  were  the  besetting  sins  of  the  clergy  from  the  beginning,  in  strong 
contrast  with  the  example  and  teaching  of  the  Apostles. 

rrjv  \EiTm)pyiav  T(3v  Ttpocpr/roov  uai  ^iSa6KdXoov.'\  The  Apostles  and 
Prophets  were  passing  away  or  not  always  present,  and  the  Bishops  and 
Deacons  gradually  took  their  place.  The  qualifications  and  the  duties  are 
essentially  the  same  (comp.  XI.  11  ;  Xlll.  1,  2).  Hence  Paul  requires  the 
Bishop  to  be  "apt  to  teach"  ((5z5aKrz«oS),  1  Tim.  iii.  2  ;  2  Tim.  ii.  24. 
This  is  inconsistent  with  the  idea  of  a  purely  administrative  and  financial 
function  of  the  primitive  Bishops,  as  advocated  by  Hatch  and  Harnack. 

2.  This  ver.  likewise  implies  the  gradual  transition  then  going  on  from  the 
extraordinary  offices  of  inspired  Apostles  and  Prophets  to  the  ordinary  Bish- 
ops and  Presbyters  who  inherited  the  dignity  of  the  former,  but  were  liable 
at  first  to  be  despised  as  compared  with  the  former.     Hence  the  warning. 

oi  TeTi/.i7/n£voi]  used  as  a  noun,  t7iose  held  in  honor. 


TEACHING   OF   THE   TWELVE   APOSTLES.  213 

4.   Tai   Si:    evxa?  vj^icav  nai         4.  But  so  do  your  prayers 

ra?   a\ei]ixo(}VvaG   nai    7iaaa<;  and  alms  and  all  your  actions 

raz  7tpaB,ii<;   ovtcj5   Ttoii/ffars  as  ye  have  [it]  in  the  gospel 

G3J  i'x^te  iv  rc3  EvayyeXico  rov  of  our  Lord. 
Kvpiov  yj/xc^v. 

Keep.  I?.  Chap.  XVI. 

Watchfulness  and  the  Coming  op 
Christ. 

1.  rp7jyopsirs  vTTep  ttj?  B,go-  1.  Watch  over  your  life;  let 

rf;  v)xwv'     oiXvxyoi  vfxc^v  fxt]  not  your  lamps  be  quenched 

GftEff^rjTGoffar,  jiai  ai  offcpve^  and  let  not  your  loins  be  un- 

Vfxwv  fxrj  iuXvEff^coaav,  aWd  loosed/  but  be  ye  ready;  for 

yivsaSs  iroi/xor  ov  yap  oi'Sa-  ye   know   not    the    hour  in 

Ts   r?/r  wpav   sv  r\   6  Kvpio?  which  our  Lord  comes.'' 
rffxc2)v  e'px^tocu 

a  Luke  xii.  35.  ^  Matt.  xxv.  13. 

Notes  to  Chapter  XVI. 

This  chapter  is  a  very  proper  conclusion  of  the  Church  Manual.  It  looks 
to  the  end  of  the  present  world  and  the  glorious  coming  of  Christ,  and  ex- 
horts to  watchfulness  in  view  of  that  event  for  which  Christians  should 
always  keep  themselves  in  readiness  whether  it  may  happen  sooner  or  later. 
The  chapter  is  a  summary  of  the  eschatological  discourses  of  our  Lord  in  the 
Synoptical  Gospels,  especially  Matt.  xxiv.  It  might  have  been  written  before 
the  destruction  of  the  old  theocracy  but  for  the  fact  that  all  the  specific 
references  to  Jerusalem  and  the  Temple  are  omitted,  as  if  that  part  of  the 
Lord's  prophecy  had  already  been  fulfilled.  Comp.  here  Matt.  xxiv.  42-44  ; 
Luke  xii.  35  ;  1  Thess.  iv.  15-18;  2  Thess.  ii.  1-12;  2  Tim.  iii.  1-7;  Jas. 
v.  7-11;  2  Pet.  iii.,  Jude,  and  the  Apocalypse. 

Watc1i.'\  yprjyopeoo  is  often  used  in  the  N.  T.  with  reference  to  the  sec- 
ond coming,  Matt,  xxiv,  42,  43  ;  xxv.  13,  etc.  vitEp  rfji  ^oorji,  comp.  Heb. 
xiii.  17:  "  They  watch  in  behalf  of  your  souls  as  they  that  shall  give  ac. 
count  " 

Let  not  your  lamps  he  quenched,  etc.'\  A  reminiscence  from  Luke  xii.  35: 
fidroodai^  v  u  ca  v  ai  odtpve?  TTsp'isZwd/.tsvat,  xai  oi  Auxror  (the 
plural  occurs  only  in  Luke,  Matthew  has  Xan7raSs<;,  xxv.  1,  3,  4,  7,  8) 
naioiiF.voi.  Comp.  also  Eph.  vi.  14:  "having  girded  your  loins  with 
trutb." 

Fof  ye  know  7iot  the  hour.'\  From  Matt.  xxiv.  42,  yprjyopelrE  ow, 
OTiovH  o  I'd  are  Ttoicc  7)i.iipa.  6  Hvpto?v/ii(Sv  e  p  x  £  ^  o:  i.  Comp. 
Matt.  xxv.  13:  ovx  o  I'd  are  ttjv  rjuepav  ovde  ri)v  wpav.  Ha.  notes 
a  similar  mixture  of  texts  of  Luke  and  Matthew  in  Tatian's  Diatessaron. 
See  Zahn's  Forschungcn  zzir  Gesch.  des  neutestam.  Eanons.  i.  (1881)  p.  200. 


214  DOCUMENT   I. 

2.  IIvKv^<;  dh  ffvi^ax^t}(}£<J-  2.  But  be  ye  frequently 
Bs  8,i]rovvrei  rd  avrjKovra  gathered  together,  seeking 
tali  ipvxaii  vixcDv.  ov  yap  the  things  that  are  profitable 
GO(psXi](jei  vjAoc?  6  Ttd?  xP^^o^  for  your  souls  ;  for  the  whole 
rrj?  TtiffTSoo^  v/.i(^v  ear  j.i?}  ev  time  of  your  faith  shall  not 
ro5  effx^'^^  naipcp  reXeioo^fits.  profit  you  except  in  the  last 

season  ye  be  found  perfect. 

3.  Ev  yap  taiZ  a(Jxocrai<i  3.  For  in  the  last  days  the 
rifjiepais  n\i]'^vvBi'}aovrai  oi  false  projjhets  and  destroyers 
ipavd on poq)i]r ai  nai  oi  cpBo-  shall  be  multiplied,  and  the 
psi?  uai  0rpaq)7]C)Ovrai  ra  sheep  shall  be  turned  into 
Ttpoftara  ei?  Xvkov?  nai  i)  wolves,  and  love  shall  be 
ayocTtrf  arpacprjGarai  £z?  }xiao<i.  turned  into  hate. 

4.  AvB,avovGri<=,  yap  rr/5  4.  For  when  lawlessness 
avojdia?  juifftfffovoiv  aXX7/Xov5  increases,  the}  shall  hate  and 
xai  SiooSovGi  Hal  napadoa-  persecute,  and  deliver  up  one 
GovGiy  uai  TOTS  cparyGSTai  6  another ;  and  then  shall  ap- 
KOGj^OTcXavo?  (^g  vioi  Qeov  nai  pear   the   world -deceiver    as 

2.  Be  ye  frequently  gathered  together.']  Barnabas  ch.  iv,  9:  "Let  us  take 
heed  {npo6£xooi.iev,  as  Ha.  and  Hi.  read  with  the  Lat.  version)  in  the  last 
days,  for  the  lohole  (past)  time  of  our  faith  mil  profit  us  not/dng  {ovdev 
GJ(p£X?}6£t  6  7ra5  xpoyo?  r?/?  TTidrscai  jjiigjv)  unless  now  in  this  ■wicked 
time  (tv  rep  avoucp  -Haipw)  we  also  withstand  the  coming  scandals  as  be- 
cometh  the  sons  of  God."     See  other  references  in  Br.  and  Ha. 

3.  In  the  last  days]  between  the  first  and  second  coming  of  our  Lord,  be- 
tween the  aicbv  ovro?  and  the  aia)v  uhXXcov.  Among  the  Jews  it  meant 
the  last  days  of  the  aioiv  ovzoi,  before  the  coming  of  the  Messiah.  The 
phrase  is  often  used  in  the  N.  T.,  and  is  connected  with  the  expectation  oI 
the  speedy  end  of  the  world.  ej/icJ^a'ra:?.?  i^nipaii.  Acts  ii.  17.  2  Tim. 
iii.  1;  Jas,  v.  3  ;  also  tn^  edxccroav  (Idx^rnv)  rmv  rif.iEpwv,  Heb.  i.  1;  2 
Pet.  iii.  3;  tv  uaip^  t(jX''iTcp  1  Pet.  i.  5;  ev  Idxaro)  ;fpd;'(a,  Jude  18; 
iff'  idxcxTGJv  Tcav  xpovGOv,  1  Pet.  i.  20;  tdxcyTrj  rji-iepa,  1  John  ii.  6,  and 
rd  riXtj  rcSv  aloavoav,  1  Cor.  x.  11.  Barnabas  iv.  9  usestz^  Ta7i  idxt^raii 
rffif'pax?. 

3.  The  false  proiyhets.]  Matt.  xxiv.  11  :  "  many  false  Prophets  shall  rise 
and  shall  lead  many  astray."  (pSopsl?,  destroyers,  corruptirs,  used  in  v.  2  ; 
comp.  2  Pet.  ii.  12  :  "they  shall  in  their  destroying  {Iv  vq  cpBopa  avrcSv) 
surely  be  destroyed  {q)Sapf}6nvrai)." 

Tlie  sheep  shall  he  turned  into  wolves,  etc.]  Even  some  of  the  believers  will 
fall  away  under  the  terrible  temptations  and  trials  of  the  last  days. 

4.  When  lawlessness  increases.]  Matt.  xxiv.  13:  "because  lawlessness 
shall  be  multiplied  (^la  ru  7rX?/3vvS7/vai  r?)v  c^vofu'av)  the  love  of  many 
shall  wax  cold." 

u   Ho6^o7tXdvoi]  the  world-deceiver,  i.  e.  the  antichrist,  "the   man  of 


TEACHING   OF   THE   TWELVE    APOSTLES.  215 

TtoirfGEi    Grji-isia    uai    repara,  Son  of   God,    and  shall   do 

xai   T)  yi)   napaSo^rjffsrai  si?  signs  and  wonders,"  and  the 

X^rpa?    avrov,     uai      n 01-1)6 ei  earth  shall  be  delivered  into 

a^ejxira  a  ovdaTtors  ysyover  his  bands,  and  he  shall  com- 

e^  aicavo?.  mit    iniquities    wbich    have 

never  yet  come  to  pass  from 
the  beginning  of  the  world. 

5.    Tots  ?')^si  rj  jiriffi?*  rcor  5.  And  then  shall  the  race 

arS^pGOTTCJv   ei?   ti)v   nvpooGiv  of  men  come  into  the  fire  of 

r?/?  dojimaffia?   nai    Gnavda-  trial,    and    many    shall     be 

\i0^?]GovTai  noWoi  uai  ano-  offended    and   shall    perish  ; 

Xovvrai,    01   6h    V7to}xsivavrs?  but  they  who  endure  in  their 

iv  Tij  TTlffTsiavTcov  aooS^T/ffov-  faith  shall  be  saved  under  the 

rai   V7T^  \  ahtov  rov  nara^i-  curse  itself  [?]. 
)j.aTO?. 

"Comp.  Matt.  xxiv.  24. 
*Kpi6i<i,  Hi.  \dni,B.\.  Z. 

sin,  the  son  of  perdition,  he  that  opposeth  and  exalteth  himself  against  all 
that  is  called  God  or  that  is  worshipped  ;  so  that  he  sitteth  in  the  temple  of 
God,  setting  himself  forth  as  God,"  2  Thess.  ii.  3,  4;  "the  lawless  one," 
ver.  8.  The  word  is  new,  but  coined  from  Eev.  xii.  9  :  6  itXav^v  rrjv 
oiyiovfXEiniv,  "the  deceiver  of  the  whole  world"  (said  of  Satan),  and 
2  John  ver.  7:  6  tT/Ici'/^o?  nai  avzixpif^roi,  "the  deceiver  and  the  anti- 
christ." It  occurs  again  in  Ap.  Const,  vii.  32  :  hcu  tuts  qiavr/dezai  6  huo- 
UOTtXdvo'i. 

&5e  t;zo?  3£ou.]  JIa. :  als  tcare  er  Gottcs Sohn.  Comp.  2  Thess.  ii.  4  :  "he 
sitteth  in  the  temple  of  God,  setting  himself  forth  as  God"  (uri  tdziv  Bs- 
d?).  The  expression  implies,  by  contrast,  that  Christ  is  truly,  what  his 
antagonist  pretends  to  be,  the  Son  of  God.  Antichrist  was  regarded  as  the 
Christ  of  hell,  as  the  devil  is  the  god  of  hell. 

5,   The  fire  of  trial]  not  purgatory  in  the  future  world,  but  a  probatory  fire 
of  trial  or  testing  in  this  world ;  for  the  writer  speaks  of  men  then  living. 
Comp.  1  Pet.  iv.  12  :  "Brethren,   think  it  not  strange  concerning  the  fiery 
trial  among  you,  which  cometh  upon  you  to  prove  you  "  (r?;  Iv  vhIv  nvpa 
(3ei  Ttpoi  7tF.ipa6n6v  v/uv  yivo/.t£yy).    1  Cor.  iii.  13  :  to  itvp  doytnd6Ei. 

They  icho  have  endurediii  their  faith  shall  he  saved.']  Matt.  x.  22:  "he 
that  endureth  to  the  end  the  same  shall  be  saved."    Also  Matt.  xxiv.  13. 

i'tt'  avrov  rov  KaTcxBei.iaToi.~\  The  most  difficult  passage  next  to  "  the 
cosmic  mystery"  in  XI.  11.  HarocBFua  =  HaTLXvdBEi.ux,  curse.  It  is 
adopted  by  Tischendorf,  W.  and  H.,  and  the  Revisers  in  Rev.  xxii.  3  (with 
X  '  A,  B,  P)  ;  comp.  Zech.  xiv.  13,  Sept.,  ovh  edrm  dvtxBsua  tn.  Vari- 
ous interpretations  and  renderings  : 

(1)   Under  (or,  frovi  nnder)  the  curse  itself,  namely  tiie  accursed  world-de- 


216  DOCUMENT  I. 

6.  Kai  TOTS  cpavrjffSTai  tcc  6.  And  then  shall  appear 
Gr]i.i£ioc  r;)?  aXrj^eia^'    Ttpc^Tov     the  signs  of  the  truth  :   first 

ceiver  ;  eomp.  Matt.  xiii.  14,  "the  abomination  of  desolation"  (ro  fJSeXvy- 
U<t  TTJi  t p?/ /.I }j6 E ooi).  The  saints  will  suflEer  from  the  tyrannical  persecution 
and  temptation  of  Antichrist,  but  will  be  delivered  at  last  from  his  power. 
This  suits  the  context.  The  radical  Homeric  meaning  of  vtto  is  under,  from 
under,  especially  after  the  verbs  tpvedBcrt,  dfind'C,Eiv,  fjvEd'^ai,  rescuing 
from  under  another's  power,  or  out  of  danger.  See  Liddell  and  Scott,  sub 
vTto,  No.  I.  Fa. :  under  the  very  curse.  H.  and  N. :  from  under  the  curse 
itself.    Harris  :  from  the  common  curse  of  the  destruction  by  fire  (?). 

(2)  By  the  curse  himself,  i.  c.,  by  Christ  who  is  called  a  curse,  or  who  is 
cursed  by  his  enemies.  So  Br.  {rov  Xpwrdi^  l6oo<=,  Xiyei,  uv  narava- 
^Euari6oi)6iv  oi  6Hav8a\i6^rj66uEvni  iv  avvcip),  and  Ha.  {von  dem 
Verfluchten  selhsi),  with  reference  to  1  Cor.  xii.  3  :  "no  man  speaking  in 
the  Spirit  of  God  saith,  '  Jesus  is  anathema  '  {dvd^Eua  'l7]6oiJi),  and  to  the 
mcdedicere  Christo,  which  Jews  and  heathen  tried  to  extort  from  the  Chris- 
tians (Pliny's  JSp.  ad  Traj.,  and  Martyr.  Polyc.  ix.  3  :  XoiSopi^dov  t6v 
XpidroT).  So  also  St.:  "by  him  the  curse,"  and  Spence  :  They  will  be 
saved  "  through  Him  whom  tliey  have  been  so  sorely  tempted  to  revile  and 
curse,  and  who,  in  terrible  irony  is  here  called  'the  very  curse  ;'"  but  he 
translates,  inconsistently  ;  "  under  the  very  curse." 

(3)  err'  avrov  rov  xdrco  2  e  ju  a  r  o  '5  {yyovv  irti  r;/?  yjfi),  a 
textual  correction  which  Br.  proposes  in  his  notes  as  an  alternative,  but 
which  he  has  given  up  in  a  letter  to  Ha.  in  favor  of  the  first  explanation 
[nardBEUOc  XeyEi  .  .  .  rj  ruv  HodjuoTtXdvor,  ij  rj)v  Be/cxv  7{a26Xov 
cxpdv). 

(4)  aV'  instead  of  v7i\  froih  the  curse  itself.     A  conjecture  of  Hi.  and  Z. 

(5)  From  this  curse.  This  would  require  tovtov  instead  of  cxvrov.  So 
H.  and  B.  in  the  first  ed.,  but  in  the  second  ed. :  from  under  even  this  curse, 
which  H.  explains  :  "from  under  the  curse  just  described,  the  riot  of  in- 
iquity."'    B.  M.  and  Sa.  de  cette  malediction. 

(6)  "  They  who  endure  in  their  faith  shall  he  preserved  beneath  the  very 
curse,"  that  is,  the  trial  when  it  is  at  its  uttermost.  So  Prof.  Orris  (of 
Princeton) in  the  N.  Y.  "  Independent"  for  May  7, 1885.  But  dcoSi'/doi^rat 
must  have  the  same  meaning  as  in  the  parallel  passages  Matt.  x.  23  and 
xxiv.  13. 

(7)  Krawutzcky  (in  his  second  essay,  I.  c.  p.  582):  "under  the  Temple 
Mount  doomed  to  destruction.  The  Ebionites  still  turned  in  prayer  towards 
the  Temple."    Very  far-fetched. 

6.  And  then  shall  appear  the  signs  of  the  truth.']  Matt.  xxiv.  3  :  "what 
shall  be  the  sign  of  thy  presence  (ro  dij/itEcov  ryZ  6?}i  7tapov6iai)  and  of 
the  end  of  the  world  ?"  Ver.  30  :  "  Then  shall  appear  the  sign  of  the  Son 
of  man  in  heaven."  The  "  truth  "  is  here  either  Christ  himself  (comp.  John 
xiv.  6  (EyoD  Eini  rj  dXy^Eicx),  or  the  truth  as  believed  by  the  Christians 
concerning  the  second  coming.  The  three  signs  are  peculiar  to  the  Did., 
but  were  derived  from  Matt.  xxiv.  30,  31. 


TEACHING   OF   THE   TWELVE   APOSTLES.  217 

ari^iBwv  iuTtEraGiODZ  *  iv  ov-  the  sign  of  expansion  in 
pav^,  eira  (jt]}.isiov  (pc^vr]c,  heaven  ;  then  the  sign  of 
GaXniyyoz,  nai  ro  rpitov  the  voice  of  the  trumpet  ; 
dvaaraaii  venpcov'  ^nd  the  third,  the  resurrec- 

tion of  the  dead. 

*  sTtKpndso)?,  Potwin. 

First  the  sign  of  expansion  in  heaven]  sHTttrcxdis  does  not  occur  in  the 
N.  T.,  nor  in  the  Sept.,  but  in  Plutarch,  and  means  a  spreading  out,  an 
expansion  (from  tHTreravvvjiii,  to  spread  out,  e.  g.,  a  sail).  So  here.  It 
is  identical  with  "  the  sign  of  the  Son  of  man  in  heaven,"  Matt.  xxiv.  30, 
that  is,  a  preparatory  phenomenon  in  the  skies  which  precedes  the  personal 
parousia  of  the  Lord  (ver.  8).  It  is  probably  the  sign  of  the  cross,  for 
SH7tera6ii  is  the  patristic  term  for  the  attitude  of  the  crucified,  as  Tertul- 
lian  says  :  "Homo  expansis  manibus  imaginem  crucis  facit.'^  See  the  pass- 
ages quoted  by  John  Wordsworth  ("  Guardian,"  March  26,  1884)  and  Harris 
(The  Teach,  of  the  Ap.  and  the  Sibylline  Bks,  pp.  33-36).  Other  interpreta- 
tions : 

(1)  The  sign  of  an  opening  or  an  unroJUng  in  heaven,  as  at  the  baptism 
of  Christ  (Matt.  iii.  16,  j)vec6x^V'^(^^\  comp.  Eev.  xix.  11  {eiI^ov  tuv 
ovpaj^ov  aveoovdEvov).  So  H.  &  B.  (an  opening  in  heaven),  Sab.  (les 
deux  s'ouvriront).     But  imrEvadTi  cannot  mean  an  opening. 

(2)  The  sign  of  the  flying  forth  (Fa.),  or  a  soaring  forth  (Sp.).  This  ren- 
dering implies  the  derivation  of  i.ytTtEra6i<i  from  Imtivouai  or  ImtE- 
rauai,  to  fly  out,  or,  away  (in  Aristotle  and  Euripides).  Br.  and  Fa.  refer 
it  to  the  dpnayr]  of  the  then  living  saints  "  who  shall  be  caught  up  in  the 
clouds  to  meet  the  Lord  in  the  air,"  1  Thess.  iv.  17.  Fa.:  "This  seems  to 
bo  the  nearest  approach  to  a  quotation  from  St.  Paul,  though  the  order  of 
events  appears  to  be  different "  [?].  But  in  this  case  it  would  be  better  to 
understand  here  the  angels^^o  are  sent  out  to  gather  the  elect  from  one  end 
of  heaven  to  the  other,  Matt.  xxiv.  31 ;  comp.  Rev.  xiv.  6  :  "I  saw  another 
angel  flying  in  mid  heaven  {tcetoi-ievov  ev  UEdovpavrjuan). 

(3)  Useless  textual  emendations  by  Potwin:  ETttcpadEooi  {InicpadiZ— 
ETticpdrEia,  a  becoming  visible,  a  display);  and  by  Ilayman :  LxTtroodEooi 
{tHTtroJdi?,  a  falling  out,  breaking  forth),  with  reference  to  the  falling  of 
the  stars  from  heaven,  Mark  xiii.  25;  Matt.  xxiv.  29  (oi  ddrsps';  itedovv- 
rai  aTto  tov  ov pavoij). 

7.  The  sign  of  the  voice  of  the  trumpet.}  Matt.  xxiv.  31:  "He  shall  send 
forth  his  angels  pEvd  6cxXTnyyo<i  q^oavi'i'i  iiEydXiii,  with  a  great  sound  of  a 
trumpet,"  or,  "a  trumpet  of  great  sound"  (W.  and  Hort  put  qjaoi'TJi  on  the 
margin);  1  Cor.  xv,  52  :  "in  the  twinkling  of  an  eye,  at  the  last  trump  {ev 
rfi  tdxdrx)  ddXniyyi) ;  for  the  trumpet  shall  sound  {daXnidEi  yap),  and 
the  dead  shall  be  raised  incorruptible  ; "  1  Thess.  iv.  16  :  "  The  Lord  himself 
shall  descend  from  heaven,  with  a  shout  {ev  HEXEvdnari),  with  the  voice 
of  the  archangel,  and  with  the  trump  of  God  {Iv  ddX-Ttiyyt  Beov)." 

The  resurrection  of  the  dead.]  The  Did.  seems  to  make  the  resurrectiom 
precede  the  parousia.     This  does  not  contradict  Matt.  xxiv.  30,  31.     Wo 


218  DOCUMENT  I. 

7.  Ov  navTGov  6s,  aW  g5?  7.  Not,  however,  of  all, 
eppsB^fj-  "HSei  6  Kvpio?  nai  but  as  was  said,  *'  The  Lord 
TtdvTS?  oi  ayioi  /xer^  avrov.  shall  come,  and  all  the  saints 

with  him."  * 

8.  Tors  otpetai  6  Hoff/xo?  Tov  8.  Then  shall  the  world 
Kvpiov  apxo)j.£vov  eTTocroo  r&)v  see  the  Lord  coming  upon 
vscpsXi^v  Tov  ovparov'  the  clouds  of  heaYcn.'' 

°  Zech.  xiv.  5.  "  Matt.  xsiv.  30. 

must  distinguish  between  the  appearance  of  the  sign  of  the  Son  of  man,  and 
of  the  Son  of  man  himself.  The  resurrection  occurs  between  the  two. 
Paul  presents  the  erents  of  the  parousia  as  simultaneous  or  nearly  so,  "in 
a  moment,"  ' '  in  the  twinkling  of  an  eye,"  1  Cor.  xv.  52. 

7.  Not,  however y  of  all  the  dead.]  Comp.  Rev.  xx.  4-6  :  "  This  is  the  first 
resurrection."  Paul  teaches,  1  Thess.  iv.  17,  that  "the  dead  in  Christ  shall 
rise  first  ;  then  we  that  are  alive,  that  are  left,  shall  together  with  them  be 
caught  up  in  the  clouds,  to  meet  the  Lord  in  the  air; "  1  Cor.  xv.  23:  "  Each 
in  his  own  order:  Christ  the  first-fruits;  then  they  that  are  Christ's,  at  his 
coming  ;  then  cometh  the  end. "  He  also  teaches  ' '  a  resurrection  both  of  the 
just  and  the  unjust,"  Acts  xxiv.  15.  So  does  Christ  himself,  John  v.  29 
(comp.  Dan.  sii.  2;  Matt.  xxv.  33,  33,  41,  46).  Probably  the  Bid.  means  a 
first  resurrection  preceding  the  millennium,  to  be  followed  by  a  general 
resurrection  after  the  millennium ;  but  as  the  writer  says  nothing  of  a  second 
or  general  resurrection,  we  have  no  right  to  commit  him  to  a  particular 
theory;  his  silence  might  as  well  be  construed  in  favor  of  the  annihilation 
of  the  wicked.  Barnabas,  however,  Papias,  Justin  Martp-,  Irenseus  and 
TertuUian  were  pronounced  Chiliasts.  See  Church  History,  ii.  615  sqq.  and 
Neander,  i.  650  654  (Boston  ed.). 

The  Lord  ivill  come  and  all  tJie  saints  with  him.l  Literal  Scripture  quota- 
tion (oJs  sppe^rf)  from  Zech.  xiv.  5.  The  application  implies  the  divinity 
of  Christ. 

Then  shall  the  world  see  the  Lord.]  Matt.  xxiv.  30:  o  ip  a  v  r  ai  tov 
viov  TOV  dv^paoTtov  kift  r  c3v  v  e  tp  E  X  cj  v  tov  ov  p  a  v  o  v.  Comp. 
xvi.  27;  xxvi.  64  {tpxouevov  iiti  t  c2  v  v  s  cp  eX  w  v  tov  ovparov). 
Justin  M.,  Dial.  c.  Tryph.  cxx.  usese'jraVfij,  like  the  Did. :  npo68oHa.Tai 
TtdXtv  TtapedSai  eTtdj^oo  tgjv  ysq)eX(3v  ^Ir/dovi 

Here  the  curtain  falls,  the  world  ends,  eternity  begins. 


/  DOCUMENT  II. 

A  Latin  Fragment  of  the  Doctrina  Apostolorum. 

This  fragment,  mentioned  in  Cli.  XXYI.,  was  discovered 
by  Dr.  Oscar  von  Gebhardt,  and  published  in  Dr.  Harnack's 
book,  p.  277  sq.  We  present  it  liere  with,  the  references  to 
the  Didache,  the  Epist?  3  of  Barnabas,  and  the  Shepherd  of  Her- 
mas  on  the  margin. 


DOCTEESTA  APOSTOLORUM. 

Vice  duce  sunt  in  secnlo,  vitoe 
et  mortis^  lucis  et  tenebrarum. 


In  his  constitnti  snnt  Angeli 
duo,  unus  sequitatis,  alter  in- 
iquitatis. 

Distantia  autem  Tnagna  est 
duarum  viarum. 

Via  ergo  vitcB  hcBC  est:  Primo 
diliges  Deum  seternum,  qui  te 
fecit.  Secundo  proximum  tuum^ 
lit  te  ipsum.  Omne  autem, 
quod  tihi  non  vis  fieri,  alii  ne 
feceris. 

Interpretatio  autem  horum 
verhorum  hcec  est:  non  moecha- 
beris,  non  homicidium  fades, 
non  falsum  testimonium  dices, 
non  puerum  violaveris,  nonfor- 
nicaveris  .  .  .  non  medicamenta 
mala  fades:  non  ocddes  filium 
in  ahortum,  nee  natum  sucddes. 
Non  concupisces  quidquam  de  re 
proximi  iui.     Non  perjurahis. 


DOCTRINE    OF   THE   APOSTLES. 


There   are  two  ways  in  the  [pia.  1. 1.] 
and  ( 
light   and 


world,  (one)  of  Ufe  and  (one)     x^vin.']"^ 


of  death,    (one)   of 
(one)  of  darkness. 
In    them    two    angels    are   [Hemas. 

,      ,  P  .         Maml.  \l.\ 

stationed,  the  one  oi   equity, 
the  other  of  iniquity. 

But  there  is  a  great  difference  [Did.  i.  i.j 
between  the  two  ways. 

Noio  the  way  of  life  is  this :  [i.  a.] 
First,  thou  shalt  love  the  eternal 
God  who  made  thee.  Secondly, 
thy  neighbour  as  thyself  But 
all  things  whatsoever  thou  would- 
est  not  should  be  done  to  thee,  do 
not  thou  to  another. 

Now  the  interpretation  of  these 
words  is  this:  thou  shalt  not  com- 
mit adultery,  thou  shalt  not  com- 
mit homicide,  thou  shalt  not  bear 
false  witness,  thou  shalt  not 
corrupt  boys,  thou  shalt  not  com- 
mit fornication  .  .  .  thou  shalt 
not  mix  poisons:  thou  shalt  not 
hill  children  by  abortion,  nor 
those  just  born.     Thou  shalt  not     tti.  3.] 


[1. 3.] 
III.  a.] 

[II.  .3.] 
[II.  2.] 


220  DOCUMENT   11. 

Non    male    loqueris.     Non  eris     covet  anything  of  thy  neiglibour's 

memormahrumfactorum.    Non    goods.     Thou  shall  not  forswear 

^-  4-]     eris   duplex  in  consilium  dan-     thyself     Thou  shalt  not  revile. 

dum^  neque  bilinguis ;  tendicu-     Thou  shalt  not  cherish  the  mem- 

[i:  5.]     lum  enim  mortis  est  lingua.    Non     ory  of  evil  deeds.     Thou  shalt 

erit  verhum  tuwm  vacuum   nee     not  he  false  in  giving  counsel^ 

jn  6.]     mendax.     Non  eris  cupidus  nee     nor  double-tongued ;  for  such  a 

avarus,  nee  rapax^  nee  adulator^     tongue  is  a  snare  of  death.     Thou 

nee.  .  .  .  shalt  not  he  vain  nor  false  in 

thy  speech.  Thou  shalt  not  he 
covetous^  nor  extortionate,  nor 
rapacious,  nor  servile,  nor.  .  .  . 

Ccetera  in  Codice  desiderantur.  (The  rest  in  tlie  MS.  is  want- 

ing.) 

A  Critical  Estima,te  of  this  Latin  Fragment. 

[The  Eev.  Dr.  B.  B.  Wakfield,  Professor  in  the  Western  Theological  Seminary,  Alle- 
gheny, Penn.,  kindly  places  at  my  disposal  the  following  critical  discussion  of  this  Latin 
Didaclie  Fragment.  He  arrives  independently  at  conclusions  somewliat  similar  to  those 
advocated  by  Dr.  Holtzmann.     I  give  the  essay  in  full,  and  let  it  speak  for  itself. — P.  S.] 

The  very  modest  way  in  which  Dr.  von  Gebhardt  expresses  himself  when 
pointing  out  the  value  of  tlie  fragment  of  a  Latin  translation  of  the  DidarJie 
which  he  discovered,  has  perhaps  prevented  its  real  importance  from  being 
noted.  "  It  is  at  once  clear,"  he  says,  "  that  an  old  Latin  translation  must 
be  of  high  value  not  only  for  the  text  criticism  of  the  zliSaxy},  but  also  for 
the  discussion  of  the  integrity  of  that  form  of  it  which  has  been  transmitted 
by  the  Constantinopolitan  MS.  But  that  it  may  be  successfully  turned  to 
account,  the  translation  should  be  complete,  or,  at  least,  should  cover  the 
greater  part  of  the  work.  A  fragment  of  such  narrow  extent  as  the  one  that 
we  have  ought  to  be  used  only  with  great  circumspection. "  *  He  immediately 
adds  that,  nevertheless,  it  is  impossible  not  to  draw  certain  general  conclu- 
sions from  it.  Among  these  general  conclusions  is  one,  perfectly  simple  in 
itself,  while  the  corollaries  that  flow  from  it  are  such  as  to  constitute  this 
little  fragment  the  key  of  the  whole  question  of  the  origin,  antiquity  and 
value  of_  the  text  of  the  Didache  as  given  to  us  in  the  Constantinopolitan 
Codex. I  shall  try  to  point  out  very  briefly  how  this  happens. 

It  has  been  plain  to  every  one  from  the  beginning  tliat  the  central  prob- 
lem concerning  tbe  Didache  is  its  relation  to  the  Epistle  of  Barnabas. 
Scholars  have  been  all  along  divided  on  the  question  as  to  whether  Barnabas 
originated  the  matter  which   was  afterwards  worked   up  into  so  neatly 

*  Harnack,  p.  278, 


A  LATIN   FEAGMENT   OF   THE   DIDACHK  221 

ordered  a  treatise,  or  blunderingly  borrowed  it  from  the  Didache.  Only  a 
few  of  the  most  discerning  spirits — Drs.  Lightfoot  and  Holtzmann,  especi- 
ally—saw that  on  the  one  hand  Barnabas  bears  all  the  marks  of  a  copier,  and 
on  the  other  the  Didache  fails  to  furnish  the  matter  which  he  borrowed  ; 
and  therefore  felt  bound  to  assume  that  they  both  borrowed  their  common 
matter  from  a  third  source.  In  tliis  state  of  the  controversy  the  Latin  frag- 
ment comes  in  and  lays  before  us  a  recension  of  the  Didaclie  text,  of  the 
type  of  the  matter  in  Barnabas.  Only  two  theories  are  possible  with  regard 
to  it :  it  may  be  a  copy  of  the  Bryennios  Didache  conformed  to  Barnabas ;  or 
it  may  be  the  representative  of  that  form  of  the  Didache  from  which  Barna- 
bas' quotations  are  talien. 

The  first  of  these  theories  appears  to  me  exceedingly  unlikely.  All  the  proof 
(which  seems  not  only  adequate,  but  irresistible)  that  Barnabas  is  not  here 
its  own  original  is  against  it.  There  is  no  appearance  of  reworking  visible  in 
the  fragment  itself.  There  are  several  indications  that  Barnabas  has  borrowed 
from  just  such  a  text  as  this  presents— one  instance  of  which  (of  equal  sig- 
nificance with  the  one  that  "  E.  L.  H."  gives  from  II.  4)  must  suffice  for  an 
illustration  here  :  The  Latin  fragment  reads  near  the  beginning  :  "In  his 
constituti  sunt  Angeli  duo,  unus  agquitatis,  alter  iniquitatis."  Barnabas, 
quite  after  his  fashion  elsewhere,  develops  this  into  the  long  statement  that 
"  over  one  way  are  stationed  light-bringing  angels  of  God,  over  the  other  the 
angels  of  Satan;  and  he  indeed  is  Lord  from  eternities  even  to  eternities,  but 
the  other,  prince  of  the  present  time  of  iniquity."  It  is  very  difficult  to  be- 
lieve that  the  Latin  phrase  could  have  been  made  from  this ;  but  it  is  quite 
after  Barnabas'  habit  to  multiply  the  angels,  describe  their  character  by 
their  masters,  and  then  off  at  the  end  of  an  awkwardly  added  sentence  drop 
a  hint  of  the  neglected  'iniquitatis.'  More  important,  however,  than  any 
of  these  considerations  is  the  fact  that  the  most  characteristic  point  in  the 
old  Latin  fragment — the  omission  of  the  passage  from  I.  8  (euAop^tvrf) 
through  II.  1 — is  common  not  only  to  it  and  Barnabas,  but  also  to  the 
Apostolical  Canons,  and,  indeed,  in  part,  to  all  the  documents  representing  the 
Didache,  e.ieept  the  Bryennios  MS.  That  this  omission,  moreover,  was  not 
a  conscious  one  with  the  f ramer  of  the  Canons  is  clear  from  the  sequence  of 
the  apostolic  names.  A's  it  is  certain,  then,  that  the  Canons  are  here  simply 
following  their  copy  th(3re  is  no  reason  to  doubt  that  Barnabas  is  doing 
so  too,  and  equally  none  that  the  Latin  fragment  is  doing  so  too.  Apart 
from  this  reasoning,  it  would  be  very  unlikely  that  a  copyist  or  translator, 
reproducing  a  text  like  that  of  Biyennios'  MS.,  and  adding  to  it  here 
and  there  from  Barnabas,  should  omit  a  long  passage  merely  because  it 
was  not  found  in  such  a  fragmentary  compound  as  that  given  in  Barnabas. 
It  becomes,  then,  very  highly  probable  that  the  Latin  fragment  is  a 
representative  of  the  type  of  Didache  text  from  which  Barnabas  borrowed. 
[The  following  collation  probably  includes  all  the  variations  which  may  be 
attributed  to  the  Greek  text  that  underlay  the  Latin  version : 

Title:  Latin  omits  AflAEKA  with  Eusebius,  Athanasius,  Anastasius, 
Nicephorus,  and  all  known  witnesses. 

Latin  omits  th6  second  title. 


222  DOCUMENT  II. 

I.  1.  Latin  inserts  in  seculo  against  all  known  authorities.     Cf.,  however, 
Lactantius,  Epist.  div.  instit.  c.  lix.     "Duas  esse  humance  vitcB  vias;"  also 
Divin.  Instit.  vi.  3.      "  DuaB  sunt  viae  ....   per  quas  humanam  vita 
progredi  necesse  est." 

Latin  apparently  omits  uia  before  riji  and  before  tov.    If  so,  it  is  agai 
all  witnesses. 

Latin  inserts  "  lucis  et  tenebrarum  "  with  Barnabas,  cf.  Lactantius  (Hj,r- 
nack,  p.  286);  against  Constitutions  and  Canons. 

Latin  inserts  a  long  sentence  beginning,  ''In  Ms — "  with  Barnabas  and 
Hermas,  cf.  Lactantius  (do.  p.  285);  against  Constitutions  and  Canons. 

Latin  apparently  omits  ueraqv  with  Barnabas  ;  against  Canons. 

I.  2.  Latin  inserts  ceternum  after  "  Deum  ;  "  against  all  known  witnesses. 

I.  3  sq.  Latin  omits  from  F.v^.oy£lTE  to  II.  1,  inclusive  with  Barnabas, 
Canons,  and  partly  Constitutions ;  against  (in  part)  Hermas,  Clems.  Alex. 
and  Constitutions.     Lactantius  (do.  p.  285.)  also  apparently  omits.     Noi 
all  witnesses  apparently  omit  latter  part  of  I.  5. 

II.  2.  Latin  transposes  ov  cpovEvdEiS  and  ou  /uoixsvOsii  against  all  wit- 
nesses. 

Latin  misplaces  oi3  ipEvdojuaprvp7}dEii  of  II.  3,  against  all. 

II.  5.  Latin  reverses  order  of  ipEvd7Js  and  HEvui  with  all  witnesses  extant 
(Constitutions,  Canons). 

Latin  omits  aAAa  /u£/.iEdTGoiu£vo?  Ttpd^si  with  all  (Constitutions,  Canons). 

II.  6.  Latin  inserts  cupidus  (cf .  iii.  3)  against  all. 

In  estimating  the  meaning  of  this  collation,  it  is  important  to  rememl  r 
that  the  Latin  is  a  version,  and  may  present  more  variations  than  the  unc'r 
lying  Greek  would.      Furthermore,  we   must  neglect  all  obvious  clp.if 
errors  that  may  have  affected  but  a  single  document.] 

A  careful  examination  of  all  the  various  readings  between  the  old  Lb  t: 
fragment  and  the  corresponding  parts  of  Bryennios'  codex  not  only  c 
firms  this  conclusion,  but  enables  us  to  state  it  more  broadly,  thus  :    "^ 
have  two  well-marked  recensions  of  the  Didache  text, — the  one  represen'  i 
by  the  old  Latin,  Barnabas,  and  the  Canons,  and  the  other  by  the  Bryennio^ 
MS.  and  the  Apostolical  Constitutions.     We  need  no  longer  ask  doubtingly 
with  Bishop  Lightfoot :  "  May  not  both  Barnabas  and  the  Doctrine  derive 
the  matter  which  they  have  in  common  from  a  third  source  ?"    Recogniz- 
ing them  as  representing  variant  recensions  of  a  common  work,  we  simj-ly 
seek  the  original  text  of  that  work. 

We  proceed  but  a  single  step  when  we  affirm,  next,  that  the  recension  rejire- 
sented  by  the  Latin  translation  is  probably  the  older  form  of  the  Didache  text. 
This  is  a  priori  likely:  if  the  Latin  represents  a  form  of  text  which  va;  al- 
ready used  by  Barnabas, — the  date  of  which  can  scarcely  be  brouglu  \    er 
than  A.D.  106, — it  is  only  barely  possible  to  put  another  Christia        , 
still  behind  it;  and  not  at  all  likely  that  such  a  text  as  that  represented     .^ryi 
Bryennios  recension  could  be  back  of  it.     The  meagre  historical  hints      ,  ,g 
are  in  our  hands  point  to  the  same  conclusion:    the  Latin  form  of     •  ^ 
was  already  in  circulation  when  Barnabas  was  written  (ad.  106).  while  the 
other  recension  is  first  met  with  in  Hermas,  which,  notwitiistanding  Zah.  's 


A   LATIN   FRAGMENT   OF   THE    DIDACHE.  223 

and  Salmon's  able  arguments,  must  be  placed  in  the  second  half  of  the 
second  century.  There  is  more  of  importance  in  this  historical  argument 
than  appears  at  first  sight.  For  Hermas  apparently  quotes  not  from  a 
text  wholly  like  that  of  the  Bryennios  MS.,  but  from  one  intermediate 
between  the  two  recensions.  At  Mandate  vi.  2,  the  angel  clause  at  the 
opening  of  the  Didache  (which  is  peculiar  to  the  Latin  recension)  is  quoted: 
while  at  Mandate  ii.  4-6  the  alms-giving  clause  in  Didache  I.  5  (which  is 
peculiar  to  the  Bryennios  recension)  is  quoted.  We  apparently  see  here  the 
Bryennios  recension  in  the  act  of  formation.  There  is  even  reason  to  suspect 
that  the  actual  Bryennios  text  is  later  in  form  than  that  which  underlies  any 
of  the  ancient  reworkings — even  than  that  used  in  the  Apostolical  Constitu- 
tions. Clement  of  Alexandria  {Frag,  ex  Nicetce.  Catena  in  Mat.  v.  43.  Cf. 
•aXsoPaed.  iii.l2)  may  have  used  either  the  transitional  form  that  Hermas  used, 
or  the  more  settled  form  extracted  by  the  Apostolical  Constitutions,  which 
presents  still  some  variations  from  that  of  the  Bryennios  MS.  Some  instances 
of  these  Harnack  gives  at  p.  210, — where  the  Constitutions  and  Canons  agree 
against  Bryennios;  a  marked  instance  (see  v.  Gebhardt  in  Harnack,  p.  280) 
concerns  this  early  poi'tion  in  which  the  Latin  is  preserved.  These  readings 
prove  either  that  the  Constitutions  used  the  Canons,  or  that  they  were  found- 
ed on  a  text  of  the  Didache  slightly  differing  from  that  of  Bryennios,  in  the 
direction  of  the  Canons.  The  latter  appears  more  probable ;  and  if  this  be  so 
we  again  actually  see  the  Didache  text  growing  from  the  form  represented 
by  the  recension  given  in  the  Latin,  Barnabas,  and  the  Canons,  through  that 
which  underlies  Hermas,  to  that  which  underlies  the  Constitutions  on  to  that 
which  is  given  in  the  Bryennios  MS.  It  must  be  observed  that  this  does  not 
prove  that  the  type  of  Didache  given  in  the  Constantinople  MS.  is  later  than 
the  Apostolical  Constitutions  themselves.  It  only  suggests  that  the  MS.  of  the 
Didache  used  by  the  compiler  of  these  Constitutions  was  of  a  somewhat 
earlier  type  than  that  which  the  scribe  Leon  copied.  The  recension  to  which 
both  belong,  on  the  testimony  of  Clement  of  Alexandria  and  Hermas,  must 
be  as  old  as  the  first  decade  or  two  of  the  second  half  of  the  second  century. 

It  will  be  observed  that  we  are  thus  far  in  substantial  agreement  with  Dr. 
Holtzmann,  who  writes:  ''It  seems  to  me  that  Barnabas  and  the  Didache 
should  be  coordinated,  Barnabas  as  the  older  but  more  carelessly  and  arbi- 
trarily made,  the  Didache  as  the  probably  later  but  at  all  events  much  more 
exact  recension  of  the  allegory  of  the  two  ways  "  (p.  155).  I  differ  with 
Holtzmann  only  in  considering  the  type  of  text  that  underlies  Barnabas  not 
only  the  older,  but  also  quite  as  exact  a  representation  of  the  Didache — 
i.  e.,  the  original  text  from  which  the  Bryennios  type  of  text  was  devel- 
oped. Whereas  he  says,  '!  Among  the  still  unknown  an^.  unnamed  must 
the  common  root  of  Barnabas  and  the  Didache  be  sought"  (p.  159),  I  think 
that  it  is  found,  by  the  aid  of  the  Latin  fragment,  in  the  recension  that  un- 
derlies Barnabas,  the  Canons,  and  it  may  be  added  Lactantius.  This  is  in 
itself  a  reasonable  supposition :  when  two  types  of  one  text  are  discoverable, 
and  one  appears  older  than  the  other,  the  natural  supposition  is  that  they  are 
genealogically  connected.  There  are  no  valid  internal  objections  to  this  sup- 
position :  so  far  as  the  Latin  text  carries  us,  the  most  marked  difference 


224  DOCUMENT  II. 

between  the  two  recensions  consists  in  additions  in  the  Bryennios  type  to  the 
title,  and  especially  a  long  addition  in  the  body  of  the  document.  Dr.  v. 
Gebhardt  suggests  that  this  passage  may  have  been  accidentally  omitted 
from  the  exemplar  of  the  Latin  translation :  and  points  out  that  it  may  have 
been  about  two  pages  long,  and  thus  may  have  been  all  on  one  leaf.  But  he 
himself  points  out  also  that  it  is  not  likely  to  have  been  all  on  one  leaf.  And 
in  the  couree  of  this  paper  I  have  pointed  out  reasons  for  supposing  it  was  in- 
serted rather  by  the  other  recension.  It  may  be  added  that  Dr.  v.  Gebhardt's 
explanation  becomes  still  more  unlikely  if  we  suppose  that  I.  6  was  a  still 
later  insertion. 

There  are  some  interna]  hints  in  the  Bryennios  document  itself  that  these 
additions  are  additions  to  the  original  form  of  that  text ;  e.  g.,  II.  1  is  very 
awkward;  both  of  the  commandments  given  in  I.  2,  concerning  our  duty  to 
God  and  our  neighbor,  had  been  developed  in  the  immediately  succeeding 
context.  Must  we  not  suspect  that  the  passage  from  EvXoyElzs,  I.  3,  hav- 
ing been  inserted,  a  new  start  was  needed,  and  this  ill-fitting  phrase  was  in- 
vented to  take  the  place  at  the  head  of  the  list  of  prohibitions  in  II.  2  sq, 
which  the  opening  sentence  of  I.  3  originally  occupied  ?  Again,  if  the 
development  of  the  Bryennios  text  through  Hermas  and  the  Apostolical  Con- 
stitutions, traced  above,  is  judged  to  be  rightly  read,  the  genealogical  affilia- 
tion  of  this  text  to  the  Latin  type  is  proved.  The  fact  that  the  Latin  text 
is  fuller  in  I.  1  than  that  of  the  Constantinopolitan  Codex  is  not  fatal  to  this 
finding:  the  general  rule  that  this  type  of  the  text  is  the  more  original,  is  not 
without  exceptions. 

If  on  these  grounds  we  assume  that  the  original  Didache  is  represented 
by  the  Latin  version,  we  may  trace  its  propagation  through  a  twofold  trans- 
mission. One  appears  in  Barnabas,  and  later  in  the  Canons,  the  author  of 
which  knew  also  Barnabas  (the  opening  sentence  is  taken  from  the  opening 
sentence  of  Barnabas  ;  and  an  occasional  reading,  such  as  the  insertion  of 
xai  So^ddeii  rov  Xvrpooddjisrov  ds  tK  3ara'rou  in  I.  2  is  common  to 
Barnabas  and  the  Canons  against  Bryennios  and  the  Latin)  and  still  later  in 
Lactantius, — gathering  something,  no  doubt,  to  itself  on  the  way.  It  may 
be  called  the  Gentile  recension,  and  seems  to  have  been  in  circulation  chiefly 
in  Egypt  and  the  West.  The  other  appears  half -formed  in  Hermas,  in  Clem- 
ent of  Alexandria,  in  the  Apostolical  Constitutions,  and  is  preserved  in 
the  Constantinopolitan  Manuscript,  and  may  be  called  the  Jewish-Chris- 
tian recension.  Its  origin  (which  like  some  other  Jewish-Christian  books, 
notably  the  Gospel  according  to  the  Hebrews,  presupposes  and  is  based  on  a 
Catholic  original)  belongs  to  the  middle  of  the  second  century,  and  its  com- 
plete development,  as  we  have  it  in  our  Didache,  .to  a  time  probably  anterior 
to  Clement  of  Alexandria.  A  great  deal  of  its  almost  Ebionitic  tone  may 
have  been  accjuii-ed  in  this  process  of  growth :  as  its  completion  cannot  be 
placed  earlier  than  Hermas,  its  last  interpolator  may  have  engrafted  some 
Montanistic  traits.  I  am  anxious,  however,  that  what  I  have  just  said  shall 
not  be  misunderstood :  the  differences  between  the  two  recensions  are  wholly 
textual, — and  the  latest  form,  as  given  in  the  Bryennios  MS.,  is  not  much 
further  removed  from  the  original  than  say  Codex  D  of  the  Gospels  from 


A  LATIN   TRAGMENT   OF   THE   DIDACHE.  225 

Codex  B.  The  scope  of  the  original  is  preserved  intact  through  the  whole 
transmission  ;  as  is  shown  by  the  two  facts,  (1)  that  Barnabas  (iv.  9)  already 
knows  the  end  as  well  as  the  beginning,  and  (3)  the  disposition  of  the  matter 
is  artistic  and  neat.  But  though  the  Bidache  is  never  so  altered  as  to  cease 
to  be  substantially  the  Bidache,  it  appears  in  two  well-marked  textual  forms. 

Some  support  maybe  gained  for  this  from  the  fact  that  the  Church  writers 
who  mention  the  Bidache  sometimes  mention  it  in  the  plural.  This  is  true 
of  Eusebius,  Anastasius  of  Sinai,  and  Nicephorus  Callistus.  The  signifi- 
cance of  this  is  increased  by  the  coupling  by  Anastasius  of  IlEpiodot  and 
Ji5ax(^'i  Twv  dno6T'oXoov.  We  all  know  what  the  plui-al  Ttspiodoi  im- 
ports. It  is  barely  possible  that  the  Syriac  "Teaching  of  the  Apostles," 
published  by  Cureton,  may  also  be  inchided  in  this  plural.* 

The  reconstruction  of  the  Egyptian  text  of  the  Bidache  is  comparatively 
easy  for  the  short  section  where  we  have  the  Latin  version.  We  have  only 
to  correct  it  by  the  preponderance  of  the  other  documents  of  its  class:  e.g., 
omit  ill  seculo  in  I.  1  and  ceternum  in  I.  2,  correct  the  order  of  prohibi- 
tions in  II.  3  sq.,  insert  the  appropriate  words  omitted  in  its  lacuna,  and 
omit  cupidus  at  the  end.  When  it  fails  us,  we  are  in  more  difficulty.  All 
words  found  in  both  recensions  may  be  accepted  as  certainly  parts  of  the 
original.  This  will  give  us  the  kernel  ;  but  not  the  whole  document.  And 
this  was  Krawutzcky's  error  in  1882.  It  is  the  same  error  that  leads  some 
students  of  the  Synoptic  Go-spels  to  lay  stress  on  the  Triple  Tradition  as  the 
whole  original  tradition.  We  can  indeed  be  sure  that  this  common  matter 
was  part  of  the  original ;  but  we  can  be  equally  sure  that  it  was  not  all.  So 
far  as  the  matter  extracted  in  Barnabas,  the  Canons,  and  Lactantius,  goes, 
we  are  justified  in  using  it  as  a  fair  representation  of  the  Egyptian  text. 
The  affiliations  of  the  Latin  fragment  teach  us  this.  When  it  fails,  there  is 
nothing  for  us  but  to  provisionally  accept  the  Syrian  Recension  as  a  corrupt 
but  substantial  text.  Here,  too,  we  must  keep  in  mind  that  the  diflierences 
between  the  recensions  scarcely  rise  above  the  ground  of  textual  criticism ; 
and  it  is  only  a  question  of  purity  of  text  that  we  are  dealing  with.  We 
have  the  Bidache  competently  exact  in  the  latest  text. 

The  bearing  of  this  discussion  on  the  value  of  the  document  given  to  us 
by  Bryennios  is  obvious.  It  lowers  its  value  for  those  who  believed  that  it 
was  in  this  exact  form  the  basis  of  Barnabas'  quotations.  It  immensely 
raises  its  value  for  those — perhaps  the  majority  of  critics — who  believed  it  to 
have  been  made  out  of  Barnabas.  It  prevents  us  from  using  it  as  it  lies  in 
the  Constantinopolitan  Codex  as  a  purely  first-century  document,  and  warns 
us  that  it  has  elements  and  details  that  have  crept  in  during  the  second  cent- 
ury, possibly  even  somewhat  late  in  it.  But  it  vindicates  for  its  general 
substance  a  first-century  origin,  and  enables  us  to  reconstruct  the  first-cent- 
ury form  of  text  in  a  not  inconsiderable  portion. 

*  Concerning  this  book,  see  Gordon  in  the  "Modern  Review,"  July,  1884. 


DOCUMENT  IIL 
Baenabas. 

The  Greek  text  of  tlie  Epistle  of  Barnabas  has  an  appendix 
of  four  cliapters  not  found  in  the  old  Latin  version,  and  re- 
garded by  some  as  spurious.  Three  of  these  chapters  (XYIIL- 
XX.)  contain  similar  sentences  to  those  found  in  the  first  five 
chapters  of  the  Didaclie.  They  were  either  unskilfully  and 
illogically  compiled  from  it.  or  drawn  from  a  still  older  com- 
mon source,  but  cannot  be  original.  Besides,  there  is  a  brief 
eschatological  passage  in  Ch.  IV.  which  resembles  one  in  the 
sixteenth  chapter  of  the  Didaclie. 

The  Epistle  of  Barnabas  was  probably  written  by  a  Hellen- 
istic Jew  of  Alexandria,  belonging  to  the  school  of  St.  Paul, 
at  the  end  of  the  first  or  early  in  the  second  century.  See 
Church  History^  ii.  671  sqq.,  and  the  books  there  quoted. 

In  the  Greek  text  I  have  compared  Hilgenfeld  {Barnabce 
Epistula  integrum  Greece  iterum  edidit^  ed.  altera  emendata^  Lips. 
1877),  Funk  {Opera  Pair.  Ap.,  Tubing,  vol.  i.  1878),  and  the 
second  ed,  of  von  Gebhardt  and  Harnack  (Lips.  1878).  They 
have  all  used  the  readings  of  the  Sinaitic  MS.  discovered  by 
Tischendorf  (1859,  published  1862),  and  of  the  Jerusalem  MS. 
discovered  by  Bryennios,  1875,  and  furnished  by  him  to  Hil- 
genfeld. The  references  to  the  Didache  are  marked  on  the  out- 
side margin,  and  the  corresponding  words  are  spaced  in  the 
Greek,  and  italicized  in  the  English  column. 

IV.  Aid      npoaexoopiay      iv  Ch.  iv. — Wherefore  let  us   ^^^f^^ 

rai?   fVjarofz?   ?)/4€ pai?.  give  heed  in  the  last  days: 

ov  6  k  V     yap      GO  q)EXrf  0  e  I  for  the  whole  time  of  our  life  [xvi.  2.] 

rj  pid  ^   6    7t  a  i  X  P  o  y  o?    t?Js  and  faith  will  profit  us  noth- 

8,007'/ i   i]}X(2)v   nai    r//?    n i  G -  ing   if  now   ill    the   lawless 

T  e  CO? ,  e  a  V  }xi]  vvv   sv   r  g5  time,  and  impending  offences 

avo/uco     H  a  I  p  (p     nai    Toi?  we  do  not  resist  as  befitteth 

jxeXXovffi  GjiavdaXoii,  go?  Trpi-  sons  of  God. 
Ttet  V1015  S^eov,  avTifftcojusr. 

XVIII.  M£Taj3cojuev   da    nai  Ch.  xviii. — But  let  us  pass 


228 


DOCUMENT  III. 


E7i\  et£j^.jxv  yvd5(jiv  nai  di- 
[1. 1.]  daxrjv  '06  oi  d  v  o  s  i  (j  i  di- 
daxffs  nai  e^ovaiai'  rj  ts  rov 
q)Gjr6i  iiai  i)  rov  ffuoTovz. 
[1.1.]  d  1  a  (p  o p  d  d  e  n  oXXi)  r  cd  v 
d  V  o  o  6  (^  V  '  iqP  ?)?  ixlv  yap 
eiffi  reTayjjiavoi  q)ODTaycoyo\ 
ayyeXoi  rov  ^eov,  eq)  ?)?  dh 
ayyeXoi  rov  aaravd'  (2)  nai  6 
j.dv  iari  nvpio?  an''  aicovGov 
uai  €15  rov?  ai(^va?,  6  de  ap- 
XODv  jiaipov  rov  vvv  rfj?  avo- 
/Aia£. 

[1. 2.]  XIX.  'H  ovv  6  S  6  5  rov 
qjooro  ?  E  ff  r  I  V  av  r  yy  edv 
ri5  ^iXojv  odor  odeveiv  En\  rov 
a)pwp.ivov  ronov  GnEvG)^  ^c>r? 
spy 01'?  avrov.  aariv  ovv  i) 
doBelffa  Tfi^iv  yvcSffig  rov  ns- 
pinaraiv  iv  avrij  roiavr7/.{2) 
AyaTtijffei?  rov  0  e  n  o  i- 
Tf  (3  a  V  r  a ,  (po/3?/Bif(j)j  rov  as 
TtXaffavra,  do^daei?  rov  ffe 
XvrpGj(jajJ.€vov  in  Bavarov. 

sffrf   dnXov?  rrj   jiapdia   jiai 

nXovGio?    rc5     7ivev}.iari,     ov 

jioXX7jB?}ff)j  fj-sra  rc^v   nopevo- 

[1. 1.]  fxevoov  £v  6  6  c5    Bavarov. 

[IV.  12.1  /"  '^  ^/  ^  ^  ^  ^         7t  a  V        O        OVK 

ear  IV  a  p  e  g  r  6v  roS  Bsc5, 
)xi  <j  1)  (J  a  I?     n  a  G  a  V     vti  o  - 

[lY.-LS]  Ji  p  I  G  I  V  '  ov  jx?)  iyua- 
r  aX  iTf  1]  5     evroXd?      nv  - 

[III.  9.]  P  ^'  o  f  .  (3)      ov  X     vrp  QiT  G  e  I  5 

G  sav  r  o  V ,   i'Gr)  6k  ransivo- 

q>poov  Kara  navra,  ovu  apei? 

[II.  6.]  ETTi  Geavrov  dc^av.     o  v    Xy  - 

1p  7J        P  OVX  ?}  V         7t  O  V  7]  p  a  V 


over  to  another  knowledge 
and  teaching.  There  are  two 
ways  of  teaching  and  of  au- 
thority, one  of  light  and  one 
of  darkness.  And  there  is  a 
great  difference  hetioeen  the 
two  ivays.  For  over  one  are 
set  light-bearing  angels  of 
God,  but  over  the  other, 
angels  of  Satan.  And  the 
one  is  Lord  from  eternity 
and  to  eternity,  but  the  other 
is  prince  of  the  present  time 
of  lawlessness. 

Ch.  xix. — Tlie  way  0/ light, 
then,  is  this  :  if  any  one  de- 
sires to  go  to  the  apjDointed 
place,  let  him  be  zealous  in 
his  works.  The  knowledge 
then  which  is  given  to  us  in 
walking  in  this  (way)  is  such 
as  this  :  Thott  shalt  love  him 
ivho  made  tliee,  thou  shalt  fear 
him  who  fashioned  thee,  thou 
shalt  glorify  him  that  ran- 
somed thee  from  death. 

Thou  shalt  be  simple  in 
heart  and  rich  in  s^nrit ;  thou 
shalt  not  cleave  to  those  that 
walk  i7i  {the)  way  of  death. 
Thou  shalt  hate  everything 
which  is  7iot  pleasing  to  God, 
thou  shalt  hate  every  hypoc- 
risy ;  thou  shalt  by  no  means 
forsake  the  Lord's  comma7id- 
meiits.  Thou  shalt  not  exalt 
thyself,  but  shalt  be  humble 
in  all  things  ;  thou  shalt  not 
take  glory  to  thyself.  Thou 
shalt  not   take  evil    comisel 


BARNABAS.  229 

xard   Tov  7r\i]Giov  Got),  against  thy  neiglibor ;  ^7iOM[ni. 9.] 

ov       6  GO  ff  si'i       t  rj    fp  V  X  y  slialt  not  permit  overboldness 

novSpdffo?.  to  thy  soul. 

(4)  o  V    7t  o  pv  £v  (J  £  iZ ,    o  V         Thou  shalt  not  commit  for-  [n.  2.] 

}.ioix^vG£ii,      o  V       7t  at-  nication  ;  thou  shalt  not  com- 

SoqjBop?}ff£i5.     ov  1X7}  GOV  mil  adultery  ;  thou  shalt  not 

6  X6yo<i   TOV  ^eov  s^iX^y  iv  corrupt  hoys.     Not  from  thee 

aua^apaia  rivcav.  shall   the   word   of    God   go 

forth  with   the   impurity  of 
some. 

o  v     \j]  rp  y     npoGconov         Thou  shalt  not  respect  per-  [iv.  3.] 

i\  k  y  ^  ai    rivd     stci    7ta-  sons   in  convicting  any  one 

paTtr  00  jxar  I.  i'ff  r\   n pav^y  for  a   transgression.     Thou  [in. 7,  8.] 

i'ffri    rj  6  vx^o'Z ,   sffr]    rpi-  shalt  he  meeh,  thou  shalt  be 

fXGjv   r  ov  ^  Xo  y  ov  5 ,    ojj  '^  gentle,  thou  shalt  tremhle  at 

rjKov  a  a'i .    ov   jxvr/Gi7ia-  the   words   which   thou   hast 

717}  0  St?      rep    adsXqjcp    Gov.  heard.     Thou  shalt  7iot  be  re- \ii.  ■&.^ 

(5)    o  V    }xrj     di-ipvxvGeiZ,  vengeful  against   thy   broth- 

Ttore  pov   eGTai    rj    ov.    ov  er.     Thou  shalt  not  hesitate  [iv.  4.] 

fxi]  Xa/3]j?   STti  /.laraicp  to  ovo-  ivhether   it  shall  be   or  not. 

jja  Kvpiov.  ay  anrjG  ei<i  tov  Thou  shalt  not  take  in  vain 

TtXy  G  io  V   GOV   V  7t  h  p  r  7)  V  the  name  of  the  Lord.     Tliou  [n.  t] 

\p  V  XV  ^   cof.  shalt  love  thy  neiglibor  above 

thy  life  (or,  soul.) 

c  V  cpovevGsi?  r  anv  ov         Thou  shalt  not  slay  a  child  [ii.  2.] 

GOV     £v      q)^  o  p  a  ,      o  v  .6  h  by  abortion,  nor  again  shalt 

7t  dXiv    y£vv?}Btv    are-  thou    destroy    the    neto-born 

Xeis.     o  V  jXTj    a  p  rj  ?    r  7}  v  child.      Thou    shalt    by    no  [iv.  9.] 

X  €1  p  a       GOV      an  o      r  ov  meaiis  taTce  off  thy  hand  from 

V  iov  GOV  7)  a  7t  o  ri}?  S-  v-  thy  son,  or  from  thy  daugh- 
y  ar po  ?  Gov,  aXXa  an  6  ter,  but  from  youth  thou 
r?/S  y  £  6  r  1]  r  o  <i  d  16  a  S  £is  shalt  teach  [them)  the  fear  of 
(p  o  (5  o  V   Hvpiov.  the  Lord. 

(6)  ov  1X7]  y  £  V  r}   ini^v-         Thou  shalt  by  no  means  be  ['i^- ^-l 

/.ic^v   ra      TOV      nX7]Giov  lusting  after  the   things   of 

Guv,    ov     /x?)    y  £  rt]     n  X  £-  thy  neighbor,   thou  shall  5?/[ii.  0.] 

ov£7iT7^?,  ovd£    K  0XX7]  ^  7}~  no  mcuns  be  rapacious,  7ior  [in.  9.] 

Gy     in    tj.-'VXV^    GOV   jx  £  T  a  shalt    thou   from    thy    soul 

V  tpTfX  w  V  ,  a  X  X  d  fx£  T  a  cleave  to  (the)  high,  but  with 
Tansivc^r  xai  6  iji  a  i  oov  the  loivly  and  righteous  shalt 


230 


DOCUMENT  III. 


[HI.  10 ]  a  V  aar pa  cp  rj  Grf .  r  a  ff  v fx- 
6 aiv  o  V  t  a  Gov  iv e py  r)  - 
fxara  go  <^  aya^a  npoff- 
S  i  ^  ri ,  si  6  GO  ?  on  a  v  s  v 
S'sov    ovdtv  y  ir  ST  ai.  (7) 

[II.  4]  O  V  Jl    SG  T)     diyVGOJAGOV     OV- 

d  s      diyXcoGGoi'       tt  ay  i  5 

yap     Saratov     s  Gtiv    r/ 

[IV.  11.]  diyXooffffia.     vn  o  t  a  y  t)- 

ff  rj    KV  p  ioiS    GO  5    t  V  TV  CO   ^  s- 

ov  £v  a  i  ff  X  ^  ^  V  •'^  '^^  (p  6  - 
[IV.  10.]  /3  (f)-  ov  ju?)  s'tt  IT  a  ^  1]? 
d  ovXcp  ff  ov  J]  71  aid  i  ff  mj 
GOV  av  71  inpia  t  oi<^  STti 
TOY    avTov    Bsov    sXtti- 

8,0Vffl,     JJ.7]  7C  OT  £      ov       (p  O  - 

^  t]^  (^  <j  I  T  ov  s  Tt^  a  jj.  (p  o  - 
T s  p  oiZ  ^  s  o  y  '  o  T  I  j}X3-  s  V 
OV  uaT  a  7t  p  o  G  GO  7t  ov  na- 
\s  6  a  I  y  aW'  Sep'  o^)?  to 
71  V  s  i)  fx  a  1]  T  o  i  fj.  a(j  s . 
[IV.  8.]  (8)  HO  IV  GO  V  rj  ff  s  I  i  iv 
7ta6i  T <S)  TtXr-jGiov  Gov  nai 
o  V  K  €  p  s  I  Z  i'd  I  a  s  i  V  a  t ' 
si  yap  s  V    r*c5    a  q)  ^  a p  t  cp 

HOlVGOVoi      S  G  T  S  ,       7t  O  G  op 

/A  a  XX  o  V  s  V  T  oi  ?  (p  ^  a  p- 
T  O  I  ?  .  OVK  SGT)  7rpoyXGoGGo?' 
7cayi5  yap  GTOfAa  ^avaTOv. 
oGov  dvvaGai  VTtsp  T?J?  tpvxv'^ 
[IV  ij.]  GOV    ayvsvGsi?.      (9)  /xr/    y  i- 

V  O  V      Tt  p6  i      lASV      TO     X  a  - 

ft  s  I  V  suTsivGov  T  a  'S  J£?- 
p  a  ?  y  TT  po  ?  S  s  TO  6  ov  V  a  I 
G  V  G  7t  (^  V  . 

ayanrjGsiZ    go?     Hopr]V     tov 

[W.  1.]  ocp^aXpov   gov    7iavTa     tov 

X  aX  o  V  V  T  a  Got    tov   Xo  - 

y  ov       Toi)       Hvpiov.  (10) 


tliou  consort.  The  events  that 
hefall  thee  shalt  thou  accept 
as  good,  Tcnowing  that  nothing 
occurs  without  the  will  of 
God. 

Thou  shalt  not  he  doulle- 
minded  nor  double-tongued, 
for  a  snare  of  death  is  the 
double  tongue.  Thou  shalt 
obey  rulers  as  an  image  of 
God  in  modesty  and  fear. 
Thou  shalt  by  no  means  lay 
thy  hand  in  bitterness  upon 
thy  bondman  or  bondmaid, 
wlio  hope  in  the  same  God, 
lest  they  iierchance  shall  not 
fear  the  God  who  is  over 
(yoti)  both  J  because  he  came 
not  to  call  men  according  to 
appearance,  but  those  whom 
the  Spirit  made  ready. 

Thou  shalt  share  in  all 
things  ivith  thy  neighbor,  and 
shalt  not  say  they  are  thine 
own  ;  for  if  ye  are  'partners 
in  that  which  is  incorrupti- 
ble, how  much  more  in  the 
corruptible  {things)  9  Thou 
shalt  not  be  hasty  of  tongue, 
for  (the)  mouth  is  a  suare  of 
death.  As  much  as  thou 
canst  thou  shalt  make  purifi- 
cation for  thy  soul.  Be  not 
one  ivho  stretches  out  his 
hands  for  rece  iving,  bu  t  draws 
them  in  for  giving. 

Thou  shalt  love  as  the  apple 
of  thine  eye  every  one  that 
spealceth  to  thee  the  word  of 
the    Lord.     Thou   shalt  re- 


BAENABAS, 


231 


yu  I'  //  (T  3  /;  (?  ?/  r}fxepav  upi- 
(jeoo<i  7)  }x  i  p  a 'i  nai  v  v  K" 
TO?  nai  iji^t]Tri(yei<;, 
n  aS^  i K  a  a  r  t]  V  tf  fxs  p  a  r 
Ta    Ttpo  Goona    T(Sv   ayioov. 

7]  dlOC  XoyOV  KOTtlCOV    Kai    Ttop- 

svo/usvo?  eh  to  napanaXhaai 
Koi  fxeXsTcav  ei?  to  6(S)Gai  ipv- 
XVy  Tca  Xoyoo,  rj  6 1  a  r  c3  r 
Xe  I  p(2)  V  GOV  s  py  aG  r\  si? 
X  V  r  p  o  V  (x/j.aptiSv  Gov. 
(11)  ov  d  I  Gt  a  G  ei?  dov- 
V ai,  ov  d  i:  d  i6  o  V  ?  y  o  y  - 
yvGst?'  y  y  GO  G rf  d £  ^  ti?  6 
rov  /xigBov  HaXo?  avra- 
7t  o  6  o  r  7]  ? .  q)  vX  a  B,  El?  a 
Tt  a  p  eXa  f3  e  ? ,  fA.7]t  e  n  po  g  - 
ri^si?   fxrirs    acpaipwv. 

El?     XeXo?    fA.lG7]G£l?    rov    TtOVI]- 

por^.         u  p  IV  ei  ?         6  I  na  i- 

00  ?.      {VI).  ov  7t  O  17]  G  Sl? 

G  X  ^  (^  M  ^'  e  i  prf  V  Ev  G  £  I  ? 
6e  fxaxopL  e  V  ov  ?  Gvvaya- 
yoov. 

E  ^  o  ixoX  oyt]  G  r\  e  tvi  a  - 
fxa  pri  a  G  ov  .  ov  n  p  oG  - 
r)  $  El?     i  Tti      n  p  o  G  E  V  X'H  '^ 

SV       GVVEldrfGEl        7t  O  V  7] - 

p  a  . 

a  vr  7]  E  GT  i  V  rj  6d  6  ?  rov 
(pooro?. 

XX.  H  d  E  rov  fxkXavo? 
odo?  GKoXia  EGTi  nai 
nar apa?  fXEGrrf.  odo? 
yapEGri  B  av  dr  ov  aico- 
viov  /uEra  rijuaopia?,  ev  tj  EGri 
ra  anokkwra  rr/v  tpvx't]^  ctv- 
rc5v'  E  id  ooX  oXar  p  E  i  a y 
^paGvr7]?j    vtpo?    dvvd- 


member  the  day  of  judgment 
night  and  day,  and  thou  shalt  [iv.  2.] 
seeh  otit  every  day  the  faces  of 
the  saints,  either  by  word 
laboring,  and  going  for  the 
purpose  of  exhorting,  and 
meditating  how  to  save  (thy) 
soul  by  the  word,  or  with  thy  [iv.  6.] 
hands  thou  shalt  work  for  a 
ra^isom  for  thy  sins.  Tlioii  [iv.  7.] 
shalt  not  hesitate  to  give,  nor 
when  giving  shalt  thou  mur- 
mur ;  hut  thou  shalt  know 
who  is  the  good  recompenser 
of  the  reivard.  Thou  shalt  [iv.  13.] 
Jceep  what  thou  hast  received, 
neither  adding  to  it  nor  tah- 
ing  from  it.  To  the  end 
thou  shalt  hate  the  evil  one 
(the  devil).  Thou  shalt 
Judge  righteously. 

Thou  shalt  not  make  di-  [rv.  3.] 
vision,  but  shalt  make  peace, 
bringing    together   those    at 
strife. 

Thou  shalt  make  confession  [iv.  14.] 
of  thy  sins.     Thou  shalt  not 
come  to  prayer  with  an  evil 
consciefice. 

This  is  the  way  0/ light. 

Ch.  XX. — But  the  way  of  [V.  1.] 
darkness  is  crooked  and  full 
of  curse.  For  it  is  a  way  of 
eternal  death,  with  punish- 
ment, in  which  are  the  things 
which  destroy  their  (men's) 
soul ;  idolatry,  overboldness, 
haughtiness    of    power,   hi/- 


232 


DOCUMENT  IIL 


fXeoOi,  VTTOUpiffl'i,  6  I  - 

7t\onap8ia,  }j.  oix^  i  ^  7 
q)  6v  o  Z  ,  d  p  7t  ay  7] ,  v  7t  8  pij- 
cp  a  v  ia  ,  Ttapa^aGiZy  60- 
X  o  'i ,  na  71  ia ,  av  ^  ad  e  la, 
(papfxajte.  ia,  fx  a  y  e  i  a  , 
7t\  a  o  V  s  B,  i  a  y  acpo§ia  Bsov' 
\Y.ii.](2)  d  I  (^  HT  a  I  r  g5  r  aya- 
^  c5  V ,  fxiffovvrs';  a  X?}  - 
^  £  la  V ,  ay  a  Tt  GOVT  €  'i  tpsv- 
d  o<S  y  o  V  yivGoffJiovrs^ 
fXiG  ^  V  V  6iJiaio(}Vvi]<i, 
ov  H  oX  X  GO  J.I  e  V  o  I  ay  a^  (5, 
oviipiGsi  6  luaia  ,  XV  P^} 
Hal  opq)aycp  ov  TtpoGixovrei, 
a  y  pv  7t  V  ov  V  r  s  i  ov  u  s  i  <i 
cpofiov  BeoVp  a  XX'  €7ti  to 
7t  Gv  1]  p  o  V ,  CO  V  fx  a  u  p  a  V 
Kai   TToppoo   Tt  p  av  r  1]  <i    71a  i 

V  71  o  }A.  ov  Tf ,  ayaTTcovre? 
fxa  r  a  I  a  ,  dicouovreZ 
avraTToSofiay  ov  ic  sXe- 
o  V  V  T  8  <;      7t  r  00  xov  ,       ov 

7t  O  V  0\)  ^^  t  8  'i  E  TV  I  u  a  T  a  - 
Tt  or  O  V  ft  £  V  O),      £VXSp81?      87TI 

uaraXaXia,  ov  yivcjffJior- 
r  8Z  TovTtonjffavra  a  v- 
r  ov  'i ,  cp  ov  8i<=,  rsKvcDV, 
(p  B  o  ps  1  ?  nXa  a  fxar  o^ 

S'80V,  a7tO(}Tp8(pOJJ.£- 

V  01  r  6  V  8  V  d  8  o  1.18  V  ov , 
iiaTaTVOvovvrsG       r  o  v 

^Xl^OJXeVOV,     7t\0V  ff  I  GOV 

7t  a  p  anXrjr  01  y  7t  £V7']r  gov 
a  V  o  fxo  I  li  p  It  a  i ,  7t  av  = 
^a}.iapti]toi. 


pocrisy,  duplicity,  adultery, 
murder,  rohhery,  arrogance, 
transgression,     craft,      vice, 
self-ivill,      sorcery,      magic, 
greed,  no  fear  of  (rod  ;  per- 
secutors of  {the)  good,  liating 
truth,  loving  falsehoods,  not 
Tcnowing  the  reivard  of  right- 
eousness, not  cleaving  to  {thai 
ivhich  is)  good  {and)  not  to 
righteous  judgment,  not  giv- 
ing heed  to  widow  and  or- 
phan, on  the  watch  not  for 
fear  of  God,  hut  for  evil;  far 
and  distant  from  luhom  are 
meehness  and  patience  ;  lov- 
ing   vanities,  pursuing    re- 
venge, having  no  pity  on  the 
poor,  not  tailoring  for  one  in 
distress  ;  expert  in  evil  speak- 
ing ;  not   Tcnowing  him   that 
made  them,  murderers  of  chil- 
dren, destroyers  of  God's  im- 
age, turning  away  from  the 
needy,  opjjressing  the  afflicted, 
advocates  of  the  rich,  lawless 
judges    of   the  poor,   wholly 
sinful. 


DOCUMENT  IV. 


HERMAS. 

"The  Sheplierd  of  Hermas"  (o  TIolui^v^  Hermce  Pastor)  is  a 
guide  of  Cliristian  morality  in  tlie  shape  of  an  allegory  or 
romance,  and  was  once  exceedingly  popular  in  tlie  Church,  but 
is  to  most  modern  readers  tedious  and  insipid.  It  is  divided 
into  Yisions,  Mandates  or  Commandments^  and  Similitudes. 

The  book  presents  two  parallels  to  the  first  and  second 
chapters  of  the  Didache^  with  some  features  resembling  Bar- 
nabas. 

The  date  of  Hermas  is  between  100  and  150,  at  all  events 
later  than  that  of  the  Didache^  and  Barnabas,  especially  if  he 
used  Theodotion's  Version  of  Daniel,*  which  belongs  to  the 
first  half  of  the  second  century,  but  may  be  older.  See  Dr. 
Salmon's  note  on  Hermas  and  Theodotion  at  the  close  of  his 
Introduction  to  the  N.  Test,  London,  1885. 

The  Greek  text  is  taken  from  von  Gebhardt  and  Harnack's 
Patr.  Ap.  iii.  72  sq.  and  98;  compared  with  Funk  {Pair.  Ap. 
i.  390  and  -112),  and  Hilgenfeld  {Pastor  Hermoi,  ed.  ii.  1881). 

*  Prof.  J.  Eendel  Harris,  of  Johns  Hopkins  University,  Baltimore,  in  a 
note  "On  the  angelology  of  Hernias"  in  the  University  Circular,  April, 
1884,  p.  75,  observed  a  connection  between  the  obscure  passage  of  Hermas, 
Vidon  iv.  2, 4,  and  Dan.  vi.  33  (33) ;  whereupon  Dr.  Hort,  of  Cambridge,  in  the 
same  Circular,  Dec  1884,  p.  2o,  showed  that  Hermas  in  the  passage  referred 
to  followed  not  the  Septuagint  but  Theodotion's  version  of  Daniel,  as  may 
be  seen  from  the  following  comparison  : 

Hermas,  Vis.  iv.  3,  4.  Theodotion,  Dan.  vi.  23. 
o  3co?  uov  aTte'dret- 
Xev  t6v  ayyeXov 
dvrov  xai  P.VEq}pcxc,Ev 
zd  6r6j.tara  r<Sv  Xe- 
ovTGov  uai  ovK  eXv- 
fnjvavro  /is. 


/ltd  TovTo  6  xvpioi 
ditidvEiXEv  Tuv^dy- 
yEXov  avTov  t6v  trcl 
TGDV  Srfpi'cov  ovra,  ov 
TO  (jyo/iid  tdriv  Seypi, 
[emend.  Harris  'SEypi'\ 
uai  EvsrppaqEv  ru 
6r6i(oc  ai-Tuu,  iva  nr} 
6e  Xvjiidvp. 

See  Harnack's  notice  in  the  "  Theolog,  Literaturzeitung,"  1885,  No.  VI., 
col.  146. 


LXX.  Dan.  vi.  22. 

dEdoOHeV      /.IS      6      ^EOi 

ditu  rajv  XEovrcav. 


234 


DOCUMENT   IV. 


^EvToX?)  fi  .  ^Epya^ov  to 
aya^ov  nai  su  roov  iiottoov 
GOV  GOV  6  ^€0?  didooffiv  Goi, 
TCaffiv  vGrspovfJiavoiS  didov 
(XTtXcoi,  f-U]  diGraSiGJi^j  rivi 
6(^i  }}  rivL  i.ir)  6c5?,  TIaGiv  61- 
maarhe    ^Qjj.     TV  d  G  IV  y  a  ft    6    B  €  6  ? 

1.  5.J.  '^        ' 

SidoGBai  ^  eXe  I  eji  r  d)  v 
is ico V  dojpTjpiaTGov,  5.  Oi  ovv 
Xatxpdvovre<;  aTtodooGovGiv 
Xoyov  Tcp  SfciS  diari  s\af3ov 
nai  £15  ri  •  oi  /usv  yap  Xa/xfJa- 
rovTS?  ^Xi^ojievoi  ov  Siua- 
G^rfGovrai,  oi  8k  iv  vnoiipi- 
G£i  Xa}xftavovr£5  riGovGiv  6i- 
nr}v.  6.  t)  ovv  S  id  ov  5 
a  ^  (p  o?  €G  T  IV  Ce??  yap  i'Xa- 
(Sev  Ttapa  Tov  nvpiov  r?}v 
dianovi'av  reXeGai,  octtXc^z 
avTi}v  ereXsGsv,  ptf^Ser  6ia- 
KpivojVy  ri'vi  (Jo3  //  ptrj  dca. 


EvtoXt}  i).  IIoTaTtai,  (pfj^i, 
nvpis,  eiGiv  at  Trovi^plai  aqj' 
G)v  del  fxs  syjipareveGBai  ,• 
"Auovs,  q)T]Giv,  ano  }xoiX£ia5 
[II. 2sq..]  jiQi^i  TtopveiaS,  ano  /AsBvGj.ia- 
[V.  1]  TO?  avo/.da5  [Lat.:  a  potu  ini- 
quo],  arro  TpvcpiJ?  Trovtjpd?, 
ccTto  eSsGpiaTCJv  ttoXXc^v  nai 
TToXvTsXsia?  TtXovTOV  nai  uav- 
XriGsoo?  jiai  vip7]Xoq)poGvvi]? 
nai  v7rEpi]q)aviaS,  nai  ano 
tp8vG/.iaT0?  uai  naraXaXia? 
Jiai  VTroxpiGSoo?,  /xyrfGuiaHiai 
Kai  TtaGr]'?  (iXaGcpi]ydaZ. 


Commandment  11.  4-6.— 
Do  good,  and  from  thy  labors, 
wliicli  God  giveth  thee,  give 
in  simplicity  to  all  that  are  in 
need,  not  doubting  to  whom 
thou  shouldst  give  and  to 
whom  thou  shouldst  not  give. 
Give  to  all ;  for  God  wills 
that  things  should  be  given 
to  all  from  his  oum  gifts. 
5.  Those  then,  that  receive 
shall  give  an  account  to  God, 
why  they  received  and  for 
what  purpose  ;  for  those  that 
receive  in  distress  shall  not 
be  condemned  ;  but  those  who 
receive  in  h3'pocrisy  shall  pay 
a  penalty. 

6.  He  the7i  that  giveth  is 
guiltless;  for  as  he  received 
from  the  Lord  the  ministry 
to  fulfil,  so  he  fulfilled  it  in 
simplicity,  making  no  dis- 
tinction to  whom  he  should 
give  or  not  give. 

Commandment  VIII.  3-5. 
— ''How  many,  0  Master," 
I  said,  "  are  the  sins  from 
which  we  should  abstain?" 
"Listen,"  he  said;  "from 
adultery  and  fornication, 
from  lawlessness  of  drunken- 
ness, from  evil  luxuriousness, 
from  many  meats,  from  ex- 
travagance of  wealtli,  and 
boasting,  and  haughtiness, 
and  arrogance,  and  falsehood, 
and  evil-speaking,  and  hypoc- 
risy, from  revengef ulness  and 
every  blasphemy. 


HERMAS. 


235 


4.  Tavra  rd  i'pya  navroov 
TToviiporara  siaiv  ev  rfj  ^GJtj 
TGOv  av^poDTtoov.  Atio  rov- 
Toov  ovv  rc^v  a'pyoov  del  ey- 
npcxTSveffSai  tov  dovXov  rov 
Seov'  6  yap  pii)  ay^iparav- 
o/.ieyo5  a/to  rovroov  ov  ovva- 
rai  (iytjaai  rcS  3fG3.  "AnovE 
ovv  jiai  rd  anoXovS^a  tovtojv. 
5.  'En  yap,  (pvp'-h  'ff^^pi^y 
Ttovi^pa  I'pya  eari  ,•  Kai  ys 
TtoAka,  q)i](3iv,  effriVy  aqy  oov 
del  rov  dovXov  rov  ^eov  iy- 
jipareveG^ai  •  iiXef.if.ia,  ^-fu- 
do5,  a7io6repi]Gii,  ■^evdofxap- 
r  V  pia,  TtXeove^ia,  Itti- 
^  V  fxi  a  Ttovifpa,  anarr),  ne- 
vodo^ia,  aXa8,ov  e ia  uai 
oGa  rovroii  Ofxoid  si&iv. 


4.  ''  These  deeds  are  the 
worst  of  all  in  the  life  of  man. 
From  these  deeds,  then,  the 
servant  of  God  must  abstain. 
For  he  who  abstaineth  not 
from  these  things,  cannot  live 
unto  God.  Hear  now,  also, 
the  things  that  attend  these." 
5.  "  Are  there  then.  Master," 
said  I,  ''other  evil  deeds?" 
''Yea,  truly,"  said  he, 
"many  there  are  from  which 
the  servant  of  God  must  re- 
frain :  theft,  lying,  fraud, 
false-witness,  covetousness,  iDia.  v.  i.] 
evil  desires,  deceit,  vain- 
glory, pretence,  and  what- 
ever things  are  like  these." 


DOCUMENT  Y. 

THE  APOSTOLICAL  CHURCH  ORDER, 

OR 

THE  ECCLESIASTICAL  CANONS  OF  THE  HOLY  APOSTLES. 

Comi3.  Ch.  XXX. 

This  document  must  not  be  confounded,  witli  tlie  Apostolical 
Constitutions  (see  Doc.  YII.),  nor  with  the  Apostolical  Canons 
appended  to  them,  although  it  is  closely  related  to  both.  It  is 
the  Apostolical  Constitution  or  Canon  Law  of  the  Christians  of 
Egypt,  and  is  still  in  use  among  them.  We  give  it  here  as  an 
interesting  link  between  the  Teaching  of  the  Twelve  Apostles  and 
the  Pseudo-Clementine  Apostolical  Constitutions. 

The  Grreek  text  is  taken  from  the  latest  edition  by  Harnack 
(pp.  225-287),  who  adopts  Lagarde's  division  into  30  canons  de- 
rived from  the  Thebaic  MS.  The  older  editions  have  20  canons. 
I  have  compared  the  texts  of  Joh.  Wilhelm  Bickell  ( Oeschichte 
des  Kirchenrechts^  Giessen,  1843,  Erster  Band,  pp.  107-182,  from 
the  Vienna  MS.,  with  a  German  translation  under  the  title 
Apostolische  Kirchenordnung)^  and  of  Adolf  Hilgenfeld  {Novum 
Testamentum  extra  canonem  receptuiin^  ed.  altera  et  emendata,  Lip- 
sifB,  1881:,  Ease.  iv.  111-120,  under  the  title  ai  diarayai  ai 
did  KX?}/.isvro?  nal  uavove^  SKuXtjdiaffTiuol  rc^x'  ay  [gov 
aitoGroXcov,  The  Ordinances  through  Clement  and  the  Ecclesias- 
ticcd  Canons  of  the  Holy  Apostles,  which  he  identifies  with  the 
Duce  Yioi  vel  Judicium  Petri).  I  have  given  the  principal 
variations  in  foot-notes,  and  added  a  number  of  explanatory 
remarks.  The  editions  of  Lagarde  {Reliquice  juris  ecclesiastici 
aniiquissimce.,  1856),  and  of  Cardinal  Pitra  {Juris  ecclesiastici 
hist,  monumenia,  Tom.  i.  Eomee,  1861)  have  been  used  by 
Harnack  and  Hilgenfeld. 

The  title  in  the  Latin  translation  of  the  ^thiopic  text  by 
Ludolf  [Comm.  in  Hist.  Aelh.  p.  314,  as  quoted  by  Bickell  and 
Hilgenfeld)  reads :  "  Isti  {sunt)  canones  patrum  apostolorum  quos 
constituerunt  ad  ordinandam  ecclesiam,  christianamr  In  the  Cod. 
Ottobon.  sffic.  xiv.  first  compared  by  Pitra,  the  document  is 


238  DOCUMENT  V. 

abridged  and  called  irtirofa)  opoov  r(S>v  ayioov  aTtoaroXaov 
Ka^oXijuiZ  7tapa66ffEGo^^  Epitome  of  the  Definitions  of  the 
Holy  Apostles.  In  the  defective  Moscow  MS.  discovered  bj  O. 
von  Gebbardt  and  published  in  the  second  edition  of  his  and 
Harnack's  Ep.  of  Barnabas  (1878,  p.  xxix.  sq.)  the  title  reads : 
6 lar axel's  rear  ayioov  cxTToffToXooi^,  Ordinances  of  the  Holy 
Apostles. 

The  Egyptian  text  of  the  document  was  made  known  first  by 
Tattam  (in  the  Memphitic  dialect  of  Lower  Egypt),  London, 
1844,  and  then  by  Lagarde  (in  the  Thebaic  dialect  of  Upper 
Egypt)  in  his  "  uEgyptiaca,''  Gottingse,  1883.  The  ^thiopic 
version,  edited  in  J5thiopic.and  Latin  by  W.  Fell,  Lips.  1881, 
seems  to  have  been  made  from  the  Thebaic.  The  next  docu- 
ment gives  the  Egyptian  version  from  Tattam. 

KAN0NE2  "EKKAHSIA2TIK0I       THE  ECCLESIASTICAL  CANONS 


'AnnN  Ano:ETOAaN.  holy  apostles. 


XaipsT€,    vioi    jiai   S^vyari-  Greeting,  sons  and  daugh- 

ps?,  £v  oro/Aari  xvplov  Irjffov  ters,  in  the  name  of  the  Lord 

Xpifftov,   Icoavv?^?   nai   Mar-  Jesus    Christ.        John    and 

^aio'i  nai  JIhpoz  nai  Avdpea'^  Matthew  and  Peter  and  An- 

nai  ^iXiTtTto^  nai  ^ijjcov  xai  drew  and  Philii^,  and  Simon 

lauooftoi   xai   Na^avayX    nai  and    James   and    Nathanael 

OGojua?  nai  lOjcpa?  nai  Bap^o-  and  Thomas  and  Cephas  '  and 

\o}xaio?      nai     lovdaZ    lanco-  Bartholomew^  and  Judas  of 

/3ov.  James.  ^ 

'  Falsely  distinguished  from  Peter,  who  is  mentioned  as  the  third  Apostle. 
Clement  of  Alex,  (in  Eusebius,  JT.  Eccl.  i.  12)  distinguishes  the  Cephas  of 
Gal.  ii.  1 1  from  Peter,  but  counts  him  among  the  Seventy  Disciples. 

^  Falsely  distinguished  from  Nathanael  (John,  i.  46  ;  xxi.  2),  mentioned 
before. 

■•^  Judas  the  brother  oi  James,  see  Luke,  vi.  16;  Acts.  i.  13.  Only  one  James 
is  mentioned,  and  no  distinction  is  made  between  the  brother  of  John  and 
the  son  of  Alphaeus.  Matthias,  who  was  elected  in  the  place  of  the  Traitor,  is 
omitted.  Paul  is  ignored.  But  owing  to  the  imaginary  Cephas  and  Bar- 
tholomew there  are  twelve  Apostles.  This  erroneous  and  incomplete  list 
was  perhaps  afterwards  added. 


THE   APOSTOLICAL   CHURCH   ORDER. 


239 


1.  Kara  neXsvffiv  rov  m>pi- 
ov  })i.i(^v  'Ii/ffov  XpiffTov  rov 
Goorifpo<i  ffvvnSpoiffSevTojv 
iflAc^i'y  ua^GoZ  dieTa^ev — Ttpo* 
rov  •  MiXXers  H\7]povG^ai 
ra?  e'rrapxio'?  naraXoyiffa- 
G^at  roTtov  api^^j^iov?,  ini- 
GHOTtcov  a^ms,  Ttpeff^vrepcov 
eSpa?^  dianovoov  Ttapedpeia'i, 
avayrcoffrc^v  rovvexicx?,  xn~ 
pcov  av8yuXr]GLa?  nai  offa 
deal  7ip6'=>  ^ei^ieXicoGiv  eukXi]- 
ffia?^  iva  rvnov  rc^v  inovpa- 
VLODv  ei6ore<;  q)vXa(j6covrai 
ano  navroz  aaroxtjf^iocros,  ei- 
ders? on  Xoyov  vcpi^ovffiv  ev 
tFj  /.isyaXij  i)}XEpa  ri')<;  jipi.ff£GO? 
Tiepi  GOV  auovGavre?  ovh  ecpv- 
Xa^av — jiai  eneXevffev  r/fia? 
eH7re/.a/:aa^ai  rov?  Xoyov?  eis 
oXrfr  rr/r  oiHOVjj.iy?jv  • 


I.  Since  we  have  assembled 
at  a  command  of  our  Lord 
Jesus  Christ  the  Saviour,  ac- 
cording as  he  appointed — he- 
fore  the  [injunction] :  Ye  are 
to  assign  districts,'  to  deter- 
mine the  numbers  of  j)laces, 
the  dignities  of  bishops,  the 
seats  of  presbyters,  the  at- 
tendance (or,  assistance)  of 
deacons,  the  office  (discre- 
tion) of  readers,  the  blame- 
lessness  of  widows,"  and 
whatever  be  needful  for 
founding  a  church,  in  order 
that,  knowing  the  type  of  the 
heavenly  [order],'  they  may 
keep  themselves  from  every 
fault,  knowing  that  they 
must  render  account  at  the 
great  day  of  judgment  for 
the  things  which  they  heard 
and  did  not  keep — and  as  he 
commanded  us  to  send  forth 
the  words  into  all  the  world. 


'  uXr/pooo,  to  appoint  to  an  office  hy  lot,  to  allot,  assign.  In  ecclesias- 
tical usage  also  to  ordain.  iitapxicx,  the  government  of  an  encxpxoi 
iprcpfectus)  or  the  district  governed  hy  Mm,  the  Roman  provincia.  Tlie  prov- 
inces were  subdivided  chiefly  for  fiscal,  commercial  and  judicial  purposes 
into  smaller  districts,  called  conventus,  jurisdiciiones. 

^  Bickell  reads  dvEHuXijdiai,  and  translates:  "  die  Entferiiung  derWitt- 
wen  von  kirchlichen  VerricJitungen."  dvEHHAjjdicx  is  not  mentioned  in  the 
dictionaries,  but  the  adjective  is  <T7'f;fKA7;(;/a(Jro?,  excluded  from  the  church. 
Siiicer,  Thes.  i.  332,  explains  it  n'/lAorpzoS  r?/?  hcHXr/dia?,  aliemis  ab  eeclesia. 
1  followed  the  reading  of  Lag.  Ha.  Hlg.  cxveyKXfjdkx,  blamclessness.  Pitra 
suggests  7TapcxxX?}dEi?. 

■'  The  ecclesiastical  or  terrestrial  hierarchy  was  regai'ded  as  a  reflection  and 
copy  of  the  celestial  hierarchy  of  angelic  ordei's, — an  idea  carried  out  most 
fully  in  the  writings  of  Pseudo-Dionysius  Areopagita  and  adopted  by  Thomas 
Aquinas  and  the  medi^Bval  schoolmen.  See  Church  History,  vol.  iv.  597 
sqq. 


*  Hilgenfeld  puts  rtpd  *  *  *  icpvXacav  in  parentheses. 


240 


DOCUMENT  V. 


2.  i'doB^v  ovv  ri).iiv  npo^ 
VTrofAvrjffLV  r//s  aoeAq)or7]TO^ 
jiai  vovSsffiav  Euaarc^  oo5  o 
jivpio'i  aTteuaXvipe  Hard  to 
^iXj^jta  rov  ^eou  did  nvevjxa- 
ro'^  dyiov  /.ivtjffBsiffi  Xoyov 
ivtsi\a0^ai  vj.dv. 


3.  loodvvi]'^  eirtsv  •  dvdps? 
adcXqjoi,  sidorss  on  Xoyov 
vqieBojxev  mpi  r^v  diareray- 
fxevGov  ri)xiv  eh  ivo^  npoGaonov 
f-ii)  Xafj.(3arG0ixev,  aXV  ear  ri5 
Souij  Ti*  affv/Acpepov  XayEiv,\ 
avTiXeyeffBcj  avTca. 

i'doBs  6h  TtocGi  TtpcBrov  Iqd- 
avvr/v  siTTSiv. 
^i''S'  .^-  'lojdvv7f?  eiTtsv  odoi 
6  V  o  a  i  G  i ,  i-i  i  a  r  7/  ?  ^  &9- 
?/  ? ,  71  a  I  f.iia  rov  S^  a  v  a- 
r  ov,  6  la  (p  o  p  d  6 1  n  oXXi) 
/.I  €  T  a  B  V  r  (2)  V  duo   6  d  (^  v  • 

7}    /.It  V    ov  V  "l  od  O  ?  T  /}  ?     8,00- 

?/  ?  £  ff  T  I  V  a  v  r  7]  ■  n  p  (S)- 
r  ov  •  a  y  a  7t  7}  (}  £  I  i  rov  B  e- 
6v  rov  7toi7]Gdvrd  G e 
iB  oXrfi  r7i<i  iiap8ia<i  gov  nai 
SoB,aG£i'=,  rov  XuTpcoGa/iEvov 
G£  £u  BavaroVy  "/ri?  eGriv  er- 
[3.]  roX?j  7rpGor7].  d  €  v  r  e p  o  v  •  § 
aya7r7fG€i?  rov  n  X7J  G  i  o  v 
GOV  co<^  s  avr  ov,  7]ti';  egtiv 
eVroA?/  devrepa,  e'v  oh   0X0?  6 


2.  Therefore  it  seemed 
good  to  us,  for  a  reminding 
of  the  brotherhood  and  a 
warning  to  each,  as  the  Lord 
revealed  it  according  to  the 
will  of  God  through  the  Holy 
Spirit,  remembering  the  word 
[the  command  of  the  Lord] 
to  enjoin  it  upon  you. 

3.  John  said :  My  brethren, 
knowing  that  we  shall  render 
account  for  the  things  as- 
signed to  ns,  let  ns  each  not 
regard  the  person  of  any  one 
(not  be  partial  to  any  one), 
but  if  any  think  it  fitting  to 
gainsay  let  him  gainsay, ' 

l^ow  it  seemed  good  to  all 
that  John  should  speak  first. 

4.  John  said:  TIie?'e  are 
tivo  u'ciys,  one  of  life  and  one 
of  death,  hut  there  is  a  great 
difference  heticeen  the  two 
ivaijs  ;  for  the  waij  of  life  is 
this  :  First,  thou  shalt  love 
the  God  ivho  made  thee,  with 
all  thy  heart,  and  shalt  glori- 
fy him  that  ransomed  thee 
from  death,  which  is  (the) 
first  commandment.  Second- 
ly, thou  shalt  love  thy  neigli- 
lor  as  thyself,  which  is  (the) 
second  commandment:  upon 
which  hang  all  the  law,  and 
the  prophets. 


'  Ludolf :   Et  si  qiiis  dixerit  quod  iion  decet  {dicere),  ohjurget  cum  eo  quod 
dixit  id  quod  ionum  nan  est. 


*  Hlg.  omits  Tt.  f  Bickell  (B.),  Hlg.  dujucps'pov  dvrtXeyetv. 

X  B.  Hlg.  yap.  §  B.  devTspa. 


THE   APOSTOLICAL    CHURCH   OEDER. 


241 


vojAO?  Hpefiarai  nai  oi  npo- 
(piirai. 

5.  Mar^aioZ  aiitev  n  a  v  r  a 
o  ff  a    av*  f.irj    S  £  y\  /?  ?  f    G  o  i 

y  IV  e  (J  ^  a  I  ,X  M  V  '^  ^  ^  ^  § 
aXX  K)  Tt  o  I  }/  (I  7J  S  .\\  T  ov  - 
T  oj  V  6 1  T  (^  V  X6  y  ODV  r  Tj  V 
d  I  d  a  XV  ^  ^^^^y  ocdeXcpe 
IltTps, 

6.  IleTpo?   EiTtEv      ov    cpo- 

I  •)  I 

V  E  V  6  BlZ  ,  OV         }A.  OIX^V  - 

aeis,  ov  TT  o  pv  €  V  ff  s  I  s  , 
ov^  7iaidoq)^opi](j€i<;. 
ov  HA£ipei?y  ov/xay€v- 
G  £  iG  ,  ovqjapjAausvffei?, 
ov  cpovEVffei?  ranvov  ev 
q)^  o  p  a  ovSt*'*  y  ev  v  i]  - 
3 1  r  f  f  a7toHTSV£i<i,  OV  nW 
£  TV  i^  V  f.n]  ff  8  li       r  a      t  o  v 

TtXl]  G  i  O  r  •  OVH  ETt  I  O  p  K7]  - 
G  E  l<i  ,  OV  rp  E  v6  O  }-l  a  p  TV  - 
pi]  G  ElZ  y  ov  n  a  Ko\  oy  1]- 
G  Ei'i  ,  ovSe  fxv  7]  G  I  na  m'j  - 
G  El';  j^  ov  Jt  EG  7]  diyvcoj.io'i 
o  V  d  E  SlyXooGGo?'  tt  a  y  i  ? 
yap  ^  av  a  r  ov  e  G  tiv  7] 
S  lyXoo  G  G  i  a  .  o  v  jt  EG  r  ai 
o  \o  y  o  ;  GOV  j{Evo;,ovdE 

tp  £  V  d  7/  ?  •      OVH     EG  77     TTXeO- 

V  £  lit  7]  Z  o  V  Se  a  p  tc  a  S, 
o  V  d  E  V  It  on  p  It  7]  ;  o  vd  E 
ji  an  07]  ifT]  <;  ov  6  E  v  n  e  p7]  - 
qjavo'i,   ou§§   Xr}ip  r\    ft  ov  - 

X  7}  V  7t  O  V  7]  p  a  7'  7C  (X  T  a  to  v 
TC  X  7]  G  i  O  7'    GOV     O  V    III  G  7]  - 


5.  Matthew  said  :  Allm 
tilings  ivliatsoev&r  thou  wilt 
not  have  befall  thee,  thou  to 
another  shalt  7iot  do.  Now 
of  these  words  tell  the  teach- 
ing, brother  Peter. 

6.  Peter  said  :  Thou  shalt  !"•  2.] 
not  kill ;  thou  shalt  not  com- 
mit adultei'y  ;  thou  shalt  not 
co7nmit  fornication;  thou 
shall  not  pollute  a  gouth;  thou 
shalt  not  steal ;  thou  shall  not 

he  a  sorcerer  ;  thou  shalt  not 
use  enchantments;  thou  shalt 
not  slay  a  child  iy  aho^iion, 
nor  hill  what  is  horn ;   thou 
shalt  not  covet  any  thing  that 
is  thy  neighl)07'^s;  thou  shalt 
not  forswear   thyself ;  thou 
shalt  not  hear  false  witness  ; 
thou   shall    not   speak  evil ;  [3.] 
thou  shalt  not  hear  malice; 
thou    shalt    not    he   double-  L4.] 
niiiided  nor   douhle-tongued, 
for  a  snare  of  death  is  du- 
2)licity  of  tongue.    Tliy  speecli  [5.] 
shall  not  he  empty,  nor  false  ; 
thou   shalt   not   he  covetous,  [6.] 
nor  rapacious,   nor   a  hypo- 
crite,   nor     maliciotis,     nor 
haughty,  nor  take  evil  counsel 
against  thy  neighbor;  thou, 


*  B.  nig.  omit.  +  Hlg.  Gi'Afz?. 

X  B.  Hlg.  yevF.6^ai.  t^  B.  6v  ]irj8k. 

II  B.  Hlg.  7roir/6sii.  "f[  B.  Hlg.  omit  clauses  ot3* -*  u(xysv6ei?. 

**  B.    ov.  ft  ^-    y>'.VV1]S^EV'^**d7tOKtEVEl'i. 

\X  B.  Hlg.  omit  clauses  ovk  *  -  *  tni(>pH7']6£ii.  §§  B.  Hlg.  oxjSl. 


242 


DOCUMENT  V. 


(J  s  I  ?  71  a  i^  r  a  dv^pooTtoVy 
a  A.  A '  o  V  z  f.1 1  V  eXiy^eiG, 
ov^  dh  iXEi'iaei^,  nepi  d)v  St 
TV  p  o  ff  e  v^  }] ,  o  V  i  Si:  ay  a  - 
7T  7}  <J  e  i5    VTihp  rijv  ij:  v  XV  '^ 

GOV. 

[HI.  1.]  7.  AvSpiaS  eirrsv  riui'or 
j.io  V ,  q)  s  V  y  e  a  n  o  n  a  v  - 
r  6  ^i  n  ov  11  p  o  V  n  ai  a  n  o 
71  av  r  6  <=,    6  fxoiov    a  i)  t  o  v  . 

[2.  J  //  7/  y  I  V  ov  o  py  iXo?  ■  o  S  i]  - 
y  ei  yap  1)  o  p  y  1)  7t  p  o  <i 
T  6  V*  cp  o  V  ov  •  effTi  yap 
Saipioviov  apptyi7i.6v  6  S'v/uo?. 

[2.]  juj}  y  ir  o  V  S,  ij  \  c£)  ri) 'i  fxi-jS  t 
epiffriKO^  1X7]  S  t  3^  V  /.I  00 - 
S  7]  i  ^  '  £Ji  yap  rovroov 
(p  o  V o  G  y  s  y  V ar  ai. 

[£•]  8.  ^iXi7t7toi  ei7Tev  tshvov 
JJ.O  V  ,\  f.17)  y  I  V  ov  e  7t  i3  V  - 
fj.7]T  7]  i  •  6  S  7]y  £  I  yap  7) 
€7ti3  V  }j.ia  TT  p  6  ?  r  7)  7^  7t  o  p- 
r  s  i  a  V  nai  sAhsi  tov?  avSpoo- 
TTov?  7rp6?  iavT7]v.  i'ari  yap 
^7]\vn6v  Saifuoviov  7)  etii^v- 
jxia,'^  nai  o  fxtv  iaet  opy7]^,  o 
Sh  jueB'  t}Sov7j?  a7i6WvGi  roij? 
€i(}£pXO/.ievov?  \\  £Zb^  avT7fv.'^* 
oSo?  Se  7ro7n]pGv  7rvev/xaT0G 
dj-iapria  fvxi'j'^,  nai  orav 
ppaxsifxv  el'ffSvffiv  ffx^l  fV 
avrc^,  7t\arvvEi  avr7]v  nai 
ay  EL  E7t\    7tavra  rd  nana  T7]v 


shalt  not  hate  any  man,  hut 
some  thou  shalt  reprove,  atid 
some  thou  shalt  pity ;  aiid 
for  some  thou  shalt  pray, 
and  some  thou  shalt  love  more 
than  thine  own  soul. 

7.  Andrew  said:  J/?/ cMf/, 
flee  from  all  evil,  and  fro^n 
everything  like  it.  Be  not  in- 
clined to  anger,  for  anger 
leads  to  murder  ;  for  wrath 
is  a  male  demon.'  Become 
not  a  zealot,  nor  contentions, 
nor  passionate;  for  from 
these  things  murder  is  engen- 
dered. 

8.  Philip  said  :  My  child, 
he  not  lustful;  for  lust  leadeth 
to  fornication,  and  draweth 
men  to  herself.  For  lust  is  a 
female  demon,  and  the  one 
ruins  with  anger,  the 
other  with  lust,  those  that 
receive  them."  Now  (the) 
way  of  an  evil  spirit  is  the 
sin  of  the  soul  ;  and  if  it 
(the  evil  spirit)  has  only  a 
narrow  entrance  within  him, 
it  wideus  the  way  and  leads 
that  soul  to  all  bad  things, 
and  does  not  permit  the  man 


'  Lud.  :  instar  cncadcemo^iis.     Bickell  :  ein  mdnnliclier  Damon. 
^  Lud.  :  Cacodcemon  seduc'or  est.      Nam  cum  diaholus  ii'cim  cum  libidine 
conjungit,  interitus (etermis  sequitur  eum  qui  illud  admittit. 


*  B.  Hlg.  omit. 
X  B.  Hlg.  omit. 

II  B.   Hlg.    Fl6SF.X0lilEV0Vi. 

*■'  B.  Hlg.  a{za. 


f  B.  Hlg.   ^imavriHoi. 
%  B.  Hlg.  zfji  tTtiSvjLiioc?. 
^  B.  Hlg.  omit. 


THE   APOSTOLICAL   CnURCII   ORDER. 


243 


tpvx'tjy  €K£iv7fv  Hal  ovH  f<r  dia- 
pXiif^ai  Tov  av^pooTtov  ;ccxi 
iSsiy  tt}v  aXif^siav.  6  S^vjaos 
vpi(2>v  (.uTpov  ex^Tco  jial  iv 
^pax^i  diaGxtijxati  avrov  rjvi- 
ox^its  7cai  avanpovsTSy  i'va  /.(t) 
£/</^«AA?/  v/.ids  61?  i'pyov  Ttovij- 
pov.  S^fyud?  yap  jtai  rjdovi) 
7tov7]pd  STti  TioXv*  7tapaf.ia- 
vovra  Kara  aTtiraffiv  dai/AO- 
via  yivsrai,  uai  orav  ini- 
rpiipii  avTolS  6  dv^pooTto?,  oi- 
daivovffiv  ev  rfj  if-vxfj  avrov 
Mai  yivovrai  j.iei^ove5  Jiai 
aTtayovffiv  avrov  siZ  epya 
adixa  Hal  eniyeXc^Giv  avr(5 
Hai  f  r/dorrai  etzl  rfj  aTTcoXsia 
rov  av^paoTtov.  J 

9.  2ij.iGJV  einev  •  r  e  h  r  o  v  ^ 
jxr)  y  iv  ov  a  i  ff  x  P  o^  oy  o  S 
fA.?]d  i-  v  if:  jjX  o  qj  B  aX  /.I  o  G  . 
e  71  yap  r  o  v  r  gov  j.i  o  i- 
XSia^     y  €  V  V  a  r  a  I  .\\ 

10.  'idnoj^o?  €77rer^ .  r  a  h- 
V  ov  ju  ov  ,^  /A?)  y  i  V  ov 
oicovoffJiOTTO?,  i  n  Eld  i)** 
6  d  7]y  81  £z?ff  r  7)  V  s  id  co- 
X  oX  ar  ps  iav  ,  ).ii]  6  e  err  a- 
o  i  d  6  <?  }.i7}  d  e  i-ia  ^  7]  fAa  - 
r  iH  6  G  }.i7]ds  TtepiHa^ai- 
p  Gjv  1.17]  6  a  ^  aXa  a  vr  aW 
idaiv    /AijSa    aytovaiv.^^      e  71 


to  look  clearly  and  see  the 
truth.'  Let  your  wrath  be 
restrained,  and  after  a  short 
interval,  bridle  and  check  it, 
that  it  may  not  hurl  you  into 
evil  deeds.  For  wrath  and 
evil  desire,  if  they  be  suffered 
long  to  remain,  become  de- 
mons by  reinforcement.  And 
whenever  man  yields  himself 
to  them,  they  swell  up  in  his 
soul  and  grow  larger  and  lead 
him  into  unrighteous  deeds, 
and  deride  him,  and  rejoice 
at  the  destruction  of  men. 


9.  Simon  said:    Child,  heyz.] 
not  foul-moiithed,  nor  lofty- 
eyed  ;  for  of  these  thmgs  come 
adulteries. 

10.  James  said  :    Child,  be  [4.] 
not  an  omen-watcher,  si7ice  it 
leadeth    to    idolatry,    nor  a 
charmer,    nor  an  astrologer, 
nor  a  purifier,  nor  he  willing 

to  looh  upon  nor  hear  these 
things;  for  from  all  these 
idolatries  are  begotten. 


'  The  Coptic  Constitution  :  "  He  (the  demon)  will  take  with  him  all  other 
evil  spirits  ;  he  will  go  to  that  soul  and  will  not  leave  the  man  to  meditate 
at  all,  lest  he  should  see  the  truth." 


*  B.  Hlg.  kniitoXv. 

X  B.  Hlg.  Tojv  dvSpooTtoov. 

II  B.  Hlg.  yivovrai. 

**  B.  ETtEL  dr}. 

XX  B.  avrdi. 


f  Hlg.  omits. 
§  B.  Hlg.   uo7X£ioct. 
t   B.  Hlg.  omit, 
ft  B.  Hlg.  7fp(k. 
%%  B.  Hlg.  siSevat. 


244 


DOCUMENT  V. 


[5.] 


[6.] 


['•] 


yap  tovTGOv  aTtavtcov 
sidooXoXarpeiai  y  sv  - 
V  ca  V  t  a  I . 

11.  NaBavajfX  eiTtev  rtJt- 
r  or ,  pir]  y  iv  ov  ipsvfftrj'i, 
en  ei6 }}  6  d  r]y  si  r  6  ip  €v  - 
a  fAa  en  I  r  j)  v  nX  on  ?)  v  y 
fxi]  6  e  cpiXapyvpo?  jat^S  e 
7iev66o5o<i.  e  71  yap 
rovroDV  anavtcor  nX  o - 
Ttal    yerrc^vrai* 

T  e  K  V  o  V  ,  fi?)  y LVOV  y  o  y- 
yvffo?,  eneidrj  ayei  n p  o  <i 
r  r/y  f3Xa0q)rj}xiav,  /u?/d  e 
a  V  S  a  S  7/  ?  )xi]  d  e  n  o  v  ij  - 
po  q) p  cjv  .  en  yap  r  o  v - 
r  GO  V  anavroDv  (3  Xa  ff  cprj- 
jii  a  I  yevvc^vrai.  iffSi 
6 e  n pa  V  '5  ,  e  n e  i\  n p  a  e  i  ? 

7iX  1]  p  O  V  O  fJ.  I]  ff  o  V  ff  l\         r7]V 

jSaGiXeiav  rc^v  ovpavc^v.  y  i- 
r  o  V  fx  a  K p  o  ^  V  fx  o  G ,  eXe- 
?/  IX  GO  V  ,  eipijvonow?,  ua^a- 
poo  rr\  jcapdla  aito  navTO? 
jianov,  a  k  a  n  o  Z  na\  i]  ff  v  - 
XI  o  i  ,  a  y  a  3  o  ?  k  ai  qjv  - 
Xaffffoov  jcai  r p e  /x  gj  r  rov5 
Xo  y  o  V  9  o  v'S  y  7i  o  V  (J  a  9  • 
o  V X  tJ ip  GO  ff  ei  ?  6  e  av  t  o  V 
o  v6  e  S  GO  (J  e  iz  r  ij  v  ip  v  - 
XV  '^'%  <3  ov\  jxer  a  vip?]- 
X  c^  y  y  aXX  d  fx  e  r  a  8  in  ai- 
Gov  7iai  raneiyc^y  av a- 
0'  r  p  a  q??^  ff  jj .    r  a  6  e  u  V  fx- 


11.  Nathaniel  said:  Child, 
he  not  a  liar,  since  lying  leads 
to  theft,  nor  avaricious,  nor 
vainglorious;  for  of  all  these 
things  thefts  are  begotten. 


[Judas  said]  :  Child,  he  not 
a  mnrmurer,  since  it  leadefh 
to  hlasjjhemg,  nor  self-icilled, 
nor  evil-minded ;  for  of  all 
the^e  things  hlasphemies  are 
hegotten.  But  he  meelc,  since 
the  meeh  shall  inherit  the 
kingdom  of  heaven.  Be  long- 
suffering,  merciftd,  jieace- 
making,  pure  in  heart  from 
every  evil,  guileless  and 
gentle,  good,  and  keeping  and 
tremhling  at  the  tvords  ivhicli 
thou  hast  heard  ;  thou  shalt 
not  exalt  thyself,  nor  'permit 
over-boldness  to  thy  soul,  nor 
cleave  ivith  thy  soul  to  (the) 
high,  hilt  with  {the)  righteous 
and  loicly  thou  shall  consort. 


*  Illg.  inserts  ''lovSa'i  eitte.  B.  observes  that  these  words  were  unques- 
tionably omitted  in  tlie  original  Greek  ISIS,  merely  by  accident,  and  so  he 
inserts  "Judas  sprach"  in  his  translation. 

f  Hlg.    ETtElS?]. 

X  B.  Hlg.  KXjjpnvoi-ioijdi. 

§  Hlg.  v^  tpvxij- 

II  Hlg.  inserts  Ofjddoi  ovde  hoXX?/2i'/6ij  rf/  Tpvvfj  dov. 


THE   APOSTOLICAL   CHUECH   ORDEE. 


245 


f3  a  Li'  o  V  r  a  ff  oi  €  v  s  p  y  ?/  ~ 
}.i  at  a  GO  i  a  y  a  B'  a  7t  p  o  ff  - 
6  e  ^  rj ,  s  i  6  Gj  5  6  r  i  a  r  a  p 
3^  s  o  V    o  V  6 h  V    y  i  y  ar  a  I . 

12.  0GOfid?  stTtEv'  r  £  Jt  y  ovy 
r  o  y  XaX  ov  y  r  a  ff  o  i  toy 
X  o  y  o  y  t  ov  2^  s  o  v  uai  nap- 
airioy  ffoi  yiyofj-Syov  rrj^ 
^oof/S  Jial  doyra  ffoi  rrjv  e'y 
Hvpioo  ffcppayioa  ayaTtrjffsiG 
G??  Hopjjv  ogj^aX/Aov  ffoVy 
fxy  7j  G  3  }]  ff  )^  6  k  av  r  oi) 
y  V  nr  a  h  a  i  7)  jit  pay  ^  r  i  - 
fj-i]  ff  e  i<i  a  V  T  6  y  co  <i  toy 
HV  pio  y .  o  3  £  y  yap  ?} 
K  V  p  I  o  T  1^  ?  X  aX  £  I  T  a  I  y  £- 
JC£  i  7i  V  p  I  6  ?  £  ff  r  I  y.  £  K  - 
8,1]  r  1]  ff  £  I  <i  6  £  TO  It  p  o  - 
ffoDTtoy  avTov  icaS^yj/iipay 
7iai  rov'i  XoiitovZ  a  y  i  ov  ? , 
i  y  a  £7r  a  y  a  TT  a  V  ff  7]  tot? 
Xo  y  o  iG  avrc^v  HoXXGO).iEyoi* 
yap  dyioib  dyiaffS?7ffi].  ri- 
)j.ifff£i?  dt  f  avroy,  j-caS'  o  6v- 
raro?  £1,  £u  rov  idpc^roG  ffov 
Kai  in  rov  ttovov  tgSk  x^ipc^v 
ffov.  £1  yap  o  ?cvpio?  01  av- 
rov  7]^iooff£y  ffoi  doSr/vai 
7t  y  £  V  fi  at  I  jty  V  r  p  o  cp  rj  y 
nai  7t  o  r  6  y  n  a  i  8,  00  r/  y 
aioo  V  I  o  y  y  ff  v  o(p£iX£i'i 
7t  oX  V         }x  a  XX  o  y  r  1)  y 

cp  J  a  p  r  lyv  K  a  I  7t  po  ff  n  ai- 
p  ov  7t  p  o  ff  cp  £  p£iy  r  p  o- 
cprjy  (xB,io'^  ydp  o  ap- 
y  a  T  1/  ?    rov    jj.  i  ff  B  o  v    a  v- 


Tlie  events   that   lefall  thee  [lo.i 
thou   shall    accept   as  good, 
knowing   that   without    God 
nothing  occurs. 

12.  Thomas  said  :  Child,  [rv.  1.] 
him  that  speakefh  to  thee  the 
ivord  of  God,  and  becometh 
to  thee  an  author  of  life,  and 
hath  given  thee  the  seal  in 
the  Lord,  thou  shalt  love  as 
the  apple  of  tliine  eye,  and 
thoushalt  remember  h'lmnight 
and  dag,  thou  shalt  honor 
him  as  the  Lord ;  for  where 
the  Lordship  {of  Christ)  is 
spoken  of, '  there  is  the  Lord. 
And  thou  shalt  seek  out  p).] 
his  face  dailg  and  the  rest 
of  the  saints,  that  thou  may- 
est  he  refreshed  by  their 
loords  :  for  by  .cleaving  to 
saints  thou  shalt  be  sanctified. 
Thou  shall  honor  him,  as  far 
as  thou  art  able, — from  thy 
sweat  and  from  the  labor  of 
thy  hands.  For  if  the  Lord 
through  him  saw  fit  that 
spiritual  food  and  drink  and 
eternal  life  be  given  thee, 
thou  oughtest  much  more  the 
perishcible  and  transient  food; 
for  the  laborer  is  loorthy  of  his 
hire,  and  a  threshing  ox  thou 
shalt  not  muzzle,  and  no  one 
planteth  a  vine  and  eateth 
not  its  frnit. 


'  Ludolph  :  uhi  memorant  dimnitatem.  Bickell  :  loolier  die  Sache  des  Herrn 
verkundigt  wird. 


*B,  inserts  ojj  ayioi. 


f  B.  omits  8t. 


246 


DOCUMENT  V. 


\        /J       ~  '-V  ~  ' 

rov,  nai  povv  axooovra  ov 
q)if.ioo(}£i^y  nai  ovoen  cpvTSvsi 
afXTtsXcSiva  nai  eurov  Hapnov 
avTov  ovK  sff^iei. 
[3.]  13.  Kr^q^a?  STTTSv  *  o  V  Ttoi- 
j]  ff  £  I  £  cjz'o'/ia'ra'.  e  i  - 
p7fr€Vffsi?  S  8  jx  a  X  o  - 
fxi  V  o  V  ^  .  H  p  ir  £  i  ?  6  i  - 
ua  i  00  ?  .  o  V  X?/  ip  1}  7t  p  6  - 
G  GDTt  ov\  £  Xi  y  5  a  i\  ri- 
va  §  a  7t  I  7t  a  p  a  71  r  00  f.i  a  T  I. 
ov  yap  iffxv£t  TtXovToS  napa 
7ivpicp'  ov  yap  aSia  ||  npo- 
7ipiv£i  ovda  HocXXo?  oocpEXai, 
aXX'  iffoTT^b  affTi  navroov  nap^ 

[4.]  aVT(S>.       £V    7tpO(j£VX^     GOV     }X  7] 

diip  vx  V  o"  ?/  ?  7t  6  r  £ p  OV  £  <S- 

[5.]  r  ai  i)  ov  .  j.u}  y  i  V  o  V 
7T  p6  G  fxh  r  to  X  a  (i  £1  V 
£  HT  £  I  r  00  V  r  a  <i  x^^  P  ^'=  y 
7t  p  6  'i  d  t  to  6  o  V  V  ai  G  V  G- 

[6.]  TT  o5  r  .  £  a  V  £  x  ?/  ^  T  S  i  a 
r  (£)  V  x^^P^"^  GOV,  6  00 - 
G£t^        XvrpooGiv        r  cov 

[7.]  afxaprioovGov.  ovoiG- 
T  a  G  £  I  ?  d  o  V  V  a  I**  ov  6  £ 
6  id  ov  <;  yoyyvG£i5' 

y  V  GO  G  i]  yap  r  l  i  £  G  r  iv 
6     rov      J.I  I  G  B  o  V      K  aX  o  5 

[s.]  a  V  r  a  TT  o  d  6  r  7j  5.  o  v  k 
an  o  G  r  p  a  cpi]  G))  £vd£o- 
}x£  V  o  V y  G  V  y  n  o  I  V  00  V  1]  - 
G£i<i\\  6  e  TTavraW  rc5 
a S £X  cp (^  GOV  nai  o  v  h 
€  p  €  I  5     i'd  I  a      £i  V  a  I'        £i 


13.  Cei^has  said :  Thou 
sltalt  ?iot  make  divisions,  hut 
shalt  mahe  peace  betiveen  those 
who  contend;  tliou  shalt  judge 
justly  ;  tliou  shalt  not  respect 
persons  in  reproving  for  a 
transgression.  For  wealth 
does  not  avail  with  the  Lord; 
for  dignity  does  not  predis- 
pose, nor  beauty  aid,  but  there 
is  equality  of  all  with  hira. 
In  thy  prayer  thou  shatt  not 
hesitate,  ivhether  it  shall  he  or 
not ;  he  not  {one  who)  for  re- 
ceiving stretches  out  the 
hands,  hut  for  giving  draws 
them  in.  If  thou  hast  {any- 
thing) hy  thy  hands  thou 
shalt  give  ransotn  for  thy 
sins;  thou  shalt  not  hesitate 
to  give,  nor  ivhen  giving 
shalt  thou  tmirmur ;  for 
thou  shalt  knoiv,  who  is  the 
good  dispenser  of  the  recom- 
pense. Thou  shalt  not  turn 
aivay  from  a  needy  one,  hut 
tliou  shall  share  in  all  things 
ivith  thy  hrother,  and  shall 
not  say  they  are  thine  otvti ; 
for  if  ye  are  partners  in  that 
which    is   imperishahle,.  how 


*  Ha.  Ei7tsiv{a  typogr.  error). 

J  B.  IXey^ai. 

II  B.  a^ia?. 

**  B.  Hlg.  didovat. 

JJ  B.  Hlg.  aTtavtoov, 


f  B.  Hlg.  insert  rivd. 

%  B.  Hlg.  ouiit. 

IF  B.  exfii. 

ff  B.  flig.  omit  dvy. 


THE   APOSTOLICAL    CHURCH    ORDER.  247 

yap    €  V     r  (5      a  S  a  v  a  t  go    mncli  more  in  the  cori'iqjfible 

U  O  I  V  GOV  O  i      6  ff  T  £  ,     TT  O  a  (k)*       til  mffS. ' 

J.I  dXX  o  V     s  V     r  0  1  <;     3  r  Tf  - 
r  o?5  .f 


*  This  last  clause  "for  if,"  etc.,  is  not  found  in  the  Apostolical  Constitu- 
tions, but  in  Barnabas,  xix.  8.  Here  the  parallel  ceases  between  the  Did. 
and  the  Apostolical  Church  Order.  The  remaining  17  sections  of  the  Doe. 
are  therefore  omitted.  But  as  a  curiosity  the  strange  scene  described  in 
chaps,  xxix.-xxxi.  is  here  inserted  : 

xxix.  John  said:  Ye  have  forgotten,  brethren,  that  when  the  Master 
asked  for  the  bread  and  the  wine  and  blessed  them  and  said:  "  This  ismy 
body  and  my  blood,"  he  did  not  allow  these  (women)  to  meet  with  us. 

XXX.  Martha  said :  On  Mary's  account,  because  he  saw  her  smile. 

xxxi.  Mary  said :  I  did  not  laugh.  For  he  said  to  us  formerly  as  he  was 
teaching,  that  the  weak  should  be  strengthened  through  the  strong. 

The  meaning  of  the  speech  of  the  women  is,  that  Martha  supposed  Mary 
to  be  smiling  because  John's  words  might  imply  that  women  were  to  be  kept 
from  all  participation  in  the  Lord's  Supper,  whereas  he  really  meant  merely 
to  deny  their  right  to  dispense  the  elements,  which  right  had  been  claimed 
for  deaconesses. 

*  B.  Ttodov  \  B.  Hlg  (pSafttoii. 


DOCUMENT  VI. 

THE   COPTIC  CHURCH   OEDER. 

From  TJie  Apostolical  Constitutions^  or  Canons  of  the  Apostles  in 
Coptic.  With  an  English  translation  hy  Henry  Tattam^  LL.D.^ 
D.D.^  F.R.S.,  Archdeacon  of  Bedford.  London:  Printed  for 
the  Oriental  Translation  Fund  of  Great  Britain  and  Ireland. 
1848.     214  and  xv.  pages. 

The  "work  is  called,  in  Coptic  and  Arabic,  The  "  Canons  of 
our  Holy  Fathers  the  Apostles,"  and  is  divided  into  seven 
books.  It  is  derived  from  the  same  sources  as  the  Apostolical 
Constitutions,  but  is  probably  older.  The  MS.  of  the  Coptic 
and  Arabic  text  is  a  beautifully  written  quarto  volume,  and 
was  procured  by  the  Duke  of  Northumberland.  It  is  said  to 
be  the  only  copy  known  in  Egypt.  The  Coptic  text  is  in  the 
Memphitic  or  Bahiric  dialect  of  Lower  Egypt.  It  is  not  made 
directly  from  the  Greek,  but  from  an  older  version  in  the  The 
baic  or  Sahidic  dialect  of  Upper  Egypt.  Tattam  purchased  a 
coTpj  of  the  greater  part  of  the  Sahidic  original  in  Egypt,  and 
collated  it  with  the  Memphitic,  "  with  which  it  perfectly  agrees. " 
(Preface,  p.  xiv.)  He  lent  it  to  Lagarde,  who  gave  a  full  ac- 
count of  it  in  his  Reliquice  juris  eccles.  ant.,  p.  ix.  sq.  This  Sa- 
hidic MS.  is  now  in  the  British  Museum,  where  its  class  mark 
is  Orient.  440.  Another  Sahidic  MS.,  written  A.D.  1006,  has 
recently  been  acquired  from  Sir  C.  A.  Murray's  collection  by 
the  British  Museum,  and  is  marked  Orient.  1320. 

The  two  versions  are  compared  by  Lightfoot,  Appendix  to 
S.  Clement  of  Borne,  1877,  pp.  273  (note),  and  466  sqq.  See 
also  his  remarks  on  the  dialects  of  Egypt  in  Scrivener's  Intro- 
duction to  the  Criticism  of  the  N.  T.,  p.  365  sqq.  (3d  ed.). 

The  Coptic  Constitutions  contain  the  Pseudo-Clementine 
Ordinances  concerning  the  ordination  of  Bishops,  Presbyters, 
Deacons,  the  appointment  of  Readers,  Subdeacons,  Widows, 
Virgins,  the  administration  of  the  Sacraments,  the  First-fruits 
and  Tithes,  etc.  I  give  here  only  the  first  Book,  which  cor- 
responds to  the  Greek  "Apostolic  Church  Order." 


250  DOCUMENT  VI. 


THE  APOSTOLICAL   CONSTITUTIONS. 

These  are  the  Canons  of  onr  Fathers  the  Holy  Apostles  of  our 
Lord  Jesus  Christ,  which  they  appointed  in  the  Churches. 

Kejoice,  0  our  sons  and  daughters,  in  the  name  of  our  Lord 
Jesus  Christ,  said  John  and  Matthew,  and  Peter,  and  Andrew, 
Philip  and  Simon,  James  and  Nathanael,  Thomas  and  Cej^has, 
Bartholomew,  and  Judas  the  brother  of  James. 

1.  Accordine:  to  the  command  of  our  Lord  Jesus  Christ,  our 
Saviour,*  that  we  should  assemble  together,  he  enjoined  us, 
saying  (whereas  we  had  not  yet  divided  the  countries  among  us). 
Ye  shall  divide  them  among  you  so  that  each  one  may  take  his 
place  according  to  your  number. 

Appoint  the  orders  for  Bishops,  stations  for  Presbyters,  and 
continual  service  for  Deacons  :  prudent  persons  for  readers,  and 
blameless  for  widows  ;  f  and  appoint  all  other  things  by  which 
it  is  meet  the  foundation  of  the  Church  should  be  established, 
that  by  them  may  be  known  the  type  of  the  things  in  heaven, 
that  they  may  keep  themselves  from  every  spot.  And  they 
should  know  that  they  shall  give  account  to  God  in  the  great 
day  of  judgment  for  all  the  things  which  they  have  heard  and 
have  not  kept. 

And  He  commanded  us  to  make  known  these  words  in  all  the 
world. 

3.  It  also  appeared  to  us,  that  each  one  of  us  should  speak  as 
the  Lord  hath  given  him  grace,  according  to  the  will  of  God 
the  Father,  by  the  Holy  Spirit,  making  remembrance  of  His 
words,  that  we  may  command  them  to  you.  They  will  be 
remembered,  and  the  fraternal  teaching. 

3.  John  said,  "Men  and  brethren,  we  know  that  we  shall 
give  account  for  those  things  which  we  hear,  and  for  those 
things  which  have  been  commanded  us.  Let  not  any  one  of  us 
accept  the  joerson  of  his  friend.     But  if  any  one  should  hear 

*  Our  Saviour,  in  the  Sahidic,  which  corrects  the  Memphitie. 

\  "  Let  not  a  widow  be  taken  into  the  number  under  threescore  years  old 
— well-reported  of  for  good  works  ;  if  she  have  brought  up  children,  if  she 
have  lodged  strangers,  if  she  have  washed  the  saints'  feet,  if  she  have  re- 
lieved the  afflicted,  if  she  have  diligently  followed  every  good  work. " — 1  Tim. 
V.  9,  10. 


THE    COPTIC    CHURCH   ORDER.  251 

his  friend  speak  of  those  things  which  are  not  profitable,  let 
him  restrain  him,  saying,  "what  thou  sayest  is  not  good."  It 
therefore  pleased  them  that  John  should  speak  first. 

4.  John  said,  "  There  are  two  ways,  one  is  the  way  of  life,  and 
the  other  is  the  way  of  death  ;  and  there  is  much  difference  in 
these  two  ways.  But  the  way  of  life  is  this.  Thou  shalt  love  * 
the  Lord  thy  God  with  all  thy  heart,  who  created  thee,  and  thou 
shalt  glorify  him  who  redeemed  thee  from  death  ;  for  this  is  the 
first  commandment. 

''But the  second  is  this.  Thou  shalt  love  thy  neighbour  as 
thyself.  On  these  two  commandments  hang  the  law  and  the 
Prophets.'' 

5.  Matthew  said,  "Every  thing  that  thou  wouldest  not  should 
be  done  to  thee,  that  do  not  thou  also  to  another ;  that  is,  what 
thou  hatest  do  not  to  another.  But  thou,  0  Peter  my  brother, 
teach  them  these  things." 

6.  Peter  said,  "  Thou  shalt  not  kill ;  thou  shalt  not  commit 
adultery ;  thou  shalt  not  commit  fornication  ;  thou  shalt  not 
pollute  a  youth  ;  thou  shalt  not  steal ;  thou  shalt  not  be  a  sor- 
cerer ;  thou  shalt  not  use  divination  ;  thou  shalt  not  cause  a 
woman  to  miscarry,  neither  if  she  hath  brought  forth  a  child 
shalt  thou  kill  it.  Thou  slialt  not  covet  any  thing  that  is  thy 
neio-hbour's  :  thou  shalt  not  bear  false  witness  :  thou  shalt  not 
speak  evil  of  any  one,  neither  shalt  thou  think  evil.  Thou  shalt 
not  be  double-minded,  neither  shalt  thou  be  double-tongued, 
for  a  double  tongue  is  a  snare  of  death.  Thy  speech  shall  not 
be  vain,  neither  tending  to  a  lie.  Thou  shalt  not  be  covetous, 
neither  rapacious  ;  nor  a  hypocrite,  nor  of  an  evil  heart,  nor 
proud.  Thou  shalt  not  speak  an  evil  word  against  thy  neigh- 
bour. Thou  shalt  not  hate  any  man,  but  thou  shalt  reprove 
some,  and  shalt  have  mercy  upon  others.  Thou  shalt  pray  for 
some,  and  shalt  love  others  as  thy  own  soul." 

7.  Andrew  said,  "  My  son,  flee  from  all  evil,  and  hate  all  evil. 
Be  not  angry,  because  anger  leads  to  murder,  for  anger  is  an  evil 
demon.  Be  not  emulous,  neither  be  contentious,  nor  quarrel- 
some, for  envy  proceeds  from  these." 

8.  Phili])  said,  "  My  son,  be  not  of  unlawful  desires,  because 
desire  leads  to  fornication,  drawing  men  to  it  involuntarily:  for 
lust  is  a  demon,  f     For  if  the  evil  spirit  of  anger  is  united  with 

*  The  Sahidic  is  correct,  thou  shalt  love.  f  Arabic,  Satan. 


252  DOCUMENT   VI. 

tliat  of  sensuality,  they  destroy  those  who  shall  receive  them. 
And  the  way  of  the  eril  spirit  is  the  sin  of  the  soul.  For  when 
he  sees  a  little  quiet  entering  in  lie  will  make  the  way  broad  ; 
and  he  will  take  witli  him  all  other  evil  spirits  :  he  will  go  to 
that  soul,  and  will  not  leave  the  man  to  meditate  at  all,  lest  he 
.should  see  the  truth.  Let  a  restraint  be  put  to  your  anger,  and 
curb  it  with  not  a  little  care,  that  you  may  cast  it  behind  you, 
lest  it  should  precipitate  you  into  some  evil  deed.  For  wrath 
and  evil  desire,  if  they  are  suffered  always  remaining,  are  demons. 
And  when  they  have  dominion  over  a  man  they  change  him  in 
soul,  that  he  may  be  prepared  for  a  great  deed  :  and  when  they 
have  led  him  into  unrighteous  acts,  they  deride  him,  and  will 
rejoice  in  the  destruction  of  that  man." 

9.  Simon  said,  *'My  son,  be  not  the  utterer  of  an  evil  ex- 
pression, nor  of  obscenity,  neither  be  thou  haughty,  for  of  these 
things  come  adulteries." 

10.  James  said,  "  My  son,  be  not  a  diviner,  for  divination 
leads  to  idolatry  ;  neither  be  tliou  an  enchanter,  nor  an  astrolo- 
ger, nor  a  magician,  nor  an  idolater ;  *  neither  teach  them  nor 
hear  them  ;  for  from  these  things  proceeds  idolatry." 

11.  Nathanael  said,  "  ^ly  son,  be  not  a  liar,  because  a  false- 
hood leads  to  blasphemy.  Neither  be  thou  a  lover  of  silver  nor 
a  lover  of  vain  glory,  for  from  these  thefts  arise." 

"  My  son,  be  not  a  murmurer,  because  repining  leads  a  man  to 
blasjjhemy.  Be  thou  not  harsh,  nor  a  thinker  of  evil,  for  of  all 
these  things  contentions  are  begotten.  But  be  thou  meek,  for 
the  meek  shall  inherit  the  earth.  And  be  thou  also  merciful, 
peaceable,  compassionate,  cleansed  in  thy  hea;"t  from  all  evil. 
Be  thou  sincere,  gentle,  good  ;  trembling  at  the  words  of  Grod 
which  thou  hast  heard,  and  do  thou  keep  them.  Do  not  exalt 
thyself,  neither  shalt  thou  give  thy  heart  to  pride,  but  thou 
shalt  increase  more  and  more  with  the  just  and  humble.  Every 
evil  which  cometh  upon  thee  receive  as  good,  knowing  that 
nothing  shall  come  upon  thee  but  from  God." 

12.  Thomas  said,  "  My  son,  he  who  declares  to  thee  the 
words  of  God,  and  hath  been  the  cause  of  life  to  thee,  and  hath 
given  the  holy  seal  to  thee  which  is  in  the  Lord,  thou  shalt  love 
him  as  the  apple  of  thine  e3'es,  and  remember  him  by  night  and 

*  The  Sahidic  has,  one  that  hewitdieth. 


THE   COPTIC   CHURCH   OEDER.  253 

day  :  thou  shalt  honour  him  as  of  the  Lord  :  for  in  that  place 
in  which  the  word  of  power  is,  there  is  the  Lord ;  and  thou 
shalt  seek  his  face  daily ;  him,  and  those  who  remain  of  the 
saints,  that  thou  mayest  rest  thee  on  their  words  :  for  he  who  is 
united  to  the  saints  shall  be  holy.  Thou  shalt  honour  him  ac- 
cording to  thy  power,  by  the  sweat  *  of  thy  brow,  and  by  the 
labour  of  thy  hands  :  for  if  the  Lord  hath  made  thee  meet  that 
he  might  imj)art  to  thee  spiritual  food,  and  spiritual  drink,  and 
eternal  life,  by  him ;  it  becomes  thee  also  the  more,  that  thou 
shouldest  impart  to  him  the  food  which  perishes  and  is  tempo- 
ral ;  for  the  labourer  is  worthy  of  his  hire.  For  it  is  written. 
Thou  shalt  not  muzzle  the  ox  treading  out  the  corn  :  neither 
does  any  one  plant  a  vineyard  and  not  eat  of  the  fruit  thereof." 

13.  Cephas  said,  "  Thou  shalt  not  make  schisms  :  thou 
shalt  reconcile  in  peace  those  who  contend  with  one  another. 
Judge  in  righteousness  without  accepting  of  persons.  Keprove 
him  who  hath  sinned,  for  his  sin.  Suffer  not  wealth  to  prevail 
before  God,  neither  justify  the  unworthy,  for  beauty  protiteth 
not ;  but  righteous  judgment  before  all.  Doubt  not  f  in  thy 
prayer,  thinking  whether  what  thou  hast  asked  of  him  will  be 
or  not.  Let  it  not  indeed  be  that  when  thou  receivest  thou 
stretchest  out  thine  hand,  but  when  thou  shouldest  give  thou 
drawest  thy  hand  to  thee.  But  if  thou  hast  at  hand  J  thou 
shalt  give  for  the  redemption  of  thy  sins.  Thou  shalt  not 
doubt,  thou  shalt  give  ;  neither  when  thou  hast  given  shalt  thou 
murmur,  knowing  this  reward  is  of  God.  Thou  shalt  not* turn 
away  from  the  needy,  but  shalt  communicate  with  the  needy  in 
all  things  :  Thou  shalt  not  say  these  things  are  mine  alone.  If 
ye  communicate  with  one  another  of  those  things  which  are  in- 
corruptible, how  much  rather  should  ye  not  do  it  in  those  things 
which  are  corruptible  ?  " 

14.  Bartholomew  said,'*' I  beseech  you,  my  Brethren,  while 
you  have  time,  and  he  who  asks  remains  with  you,  (and)  you  are 
able  to  do  good  to  them,  do  not  fail  in  any  thing  to  any  one, 
which  you  have  the  power  to  do. 

"  For  the  day  of  the  Lord  draweth  nigh,  in  which  every  thing 


*  Coptic  is  literally,  thy  sweat. 

f  Literally,  be  not  of  a  double  heart. 

X  Literally,  of  thy  hands,  or  from  the  labours  of  thy  hands. 


254  DOCUMENT   VI. 

that  is  seen  shall  be  dissolved,  and  the  wicked  shall  be  destroyed 
with  it,  for  the  Lord  cometli,  and  his  reward  is  with  him. 

"  Be  ye  lawgivers  to  your  own  selves  ;  be  ye  teachers  to  your- 
selves alone,  as  God  hath  taught  you.  Thou  shalt  keep  those 
things  which  thou  hast  received,  thou  shalt  not  take  from  them, 
neither  shalt  thou  add  to  them." 

15.  Peter  said,  "  Men  and  brethren,  all  the  remaining  pre- 
cepts of  the  holy  scriptures  are  sufficient  to  teach  you  ;  but  let 
us  declare  them  to  those  to  whom  we  have  been  commanded." 
Then  it  pleased  them  all  that  Peter  should  sj^eak. 

IG.  Peter  said,  "If  there  should  be  a  place  having  a  few 
faithful  men  in  it,  before  the  multitude  increase,  who  shall  be 
able  to  make  a  dedication  to  pious  uses  for  the  Bishop  to  the 
extent  of  twelve  men,  let  them  write  to  the  churches  round 
about  them,  informing  them  of  the  place  in  which  the  multi- 
tude of  the  faithful  (assemble  and)  are  established. 

"  That  three  chosen  men  in  that  jolace  may  come,  that  they 
may  examine  with  diligence  him  who  is  worthy  of  this  grade. 
If  one  of  the  people  who  hath  a  good  reputation,  being  guiltless, 
without  anger,  a  lover  of  the  poor,  prudent,  wise,  not  given  to 
wine,  not  a  fornicator,  not  covetous,*  not  a  contemner,  not  par- 
tial,! ^^^^  tl^6  like  of  these  things. 

"  If  he  have  not  a  wife  it  is  a  good  thing  ;  but  if  he  have 
married  a  wife,  having  children,  let  him  abide  with  her,  con- 
tinuing stedfast  in  every  doctrine,  able  to  explain  the  Scriptures 
well ;  but  if  he  be  ignorant  of  literature  let  him  be  meek  :  let 
him  abound  in  love  towards  every  man,  lest  they  should  accuse 
the  Bishop  in  any  affair,  and  he  should  be  at  all  culpable. " 

17.  John  said,  "  If  the  Bishop  whom  they  shall  appoint  hath 
attended  to  the  knowledge  and  patience  of  the  love  of  God  with 
those  with  him,  let  him  ordain  two  Presbyters  when  he  has 
examined  them." 

18.  And  all  answered,  not  two,  but  three,  because  there  are 
twenty-four  Presbyters — twelve  on  the  right  hand,  and  twelve 
on  the  left.  J 

*  Literally,  not  a  lover  of  the  larger  po7-tioii. 

■j-  Literally,  not  an  accepter  of  persons. 

I  Rev.  iv.  4. — Kai  xvhXo^ev  rov  ^povov  Bpovoi  el'uoili  nai  re'dda- 
/3£5  •  K(xi  kTCi  Tovi  ^povovi  siSov  Tovi  ELH061  xat  Tsddapai  npedpv- 
repov?  KaSrj^Evovi,  TtEpifiE^XrunivoVi  kv  i,uarioti  XevkoH  '  xai  edxo^ 
tni  ra'S  xEqiaXdi  avrcjy  dzEcptxvovi  XP'^^^^''- 


THE   COPTIC   CHURCH   ORDER.  255 

John  said,  "You  have  rightly  recalled  these  things  to  rememj 
brance,  0  my  brethren  ;  for  when  those  on  the  right  hand  have 
received  the  censers  from  the  hands  of  the  angels,  they  present 
them  before  the  Lord.*  But  those  on  the  left  hand  shall  be 
sustained  by  the  multitude  of  angels,  f  Bat  it  behoves  the 
Presbyters  that  they  sliould  be  in  the  world,  after  the  manner 
of  old  men,  removing  far  off,  that  they  should  not  touch  a 
woman,  being  charitable  (and)  lovers  of  the  brethren  :  that  they 
should  not  accept  persons,  being  partakers  of  the  holy  mysteries 
with  the  Bishop,  assisting  iu  all  things,  collecting  the  multitude 
together,  that  they  may  love  their  Shepherd.  And  the  Pres- 
byters on  the  right  hand  have  the  care  of  those  who  labour  at 
the  altar,  that  they  should  honour  those  who  are  wortliy  of  all 
honour,  and  rebuke  those  who  merit  their  rebuke.  The  Pres- 
byters on  the  left  hand  shall  have  the  care  of  the  people,  that 
they  may  be  upright,  that  no  one  may  be  disturbed.  And  they 
shall  instruct  them  that  they  sliould  be  in  all  subjection.  But 
when  they  have  instructed  one,  answering  contumaciously,  J 
those  within  the  altar  should  be  of  one  heart,  and  one  mind, 
that  they  may  receive  the  reward  of  that  honour  according  to 
its  desert.  And  all  the  rest  shall  fear  lest  they  should  deviate, 
and  one  of  them  should  become  changed  like  one  wasting  away,§ 
and  all  should  be  brought  into  captivity." 

19.  James  said,  "The  Reader  shall  be  appointed  after  he  has 
been  fully  proved  ;  ||  bridling  his  tongue,  not  a  drunkard,  not  a 
derider  in  his  speech,  but  decorous  in  his  appearance  ;  obedient, 
being  the  first  to  congregate  on  the  Lord's-day ;  a  servant  know- 
ing what  is  meet  for  him,  that  he  may  fulfil  the  work  of  pub- 
lishing the  Gospel.  For  he  who  fills  the  ears  of  others  with  his 
doctrines,  it  becomes  him  the  more  that  he  should  be  a  faithful 
workman  before  God." 

20.  Matthew  said,  "Let  the  Deacons  be  appointed  by  three 
testifying  to  their  life.     For  it  is  written,  '  By  the  mouth  of 

*  Rev.  V.  8. — Kai  oi  sinodireddaps?  7rp£d/3vrepoi  ertsdov  tvooniov  rod 
dfjvi'ou,exovr£i  eHadro? .  .  .  .  qndXai  Xft'^^^''^  V^M-ovdai  ^vmcx.udToov, 
ai  Eidiv  al  7tpodF.vxo:i  raiv  dyioov. 

f  This  passage  is  obscure. 

X  The  Coptic  words  are  rendered  in  Arabic  by,  with  modesty,  respect. 

§  Or,  and  one  of  them  should  become  a  hypocrite  like  one  wading  away 
with  a  ganffrene. 

I  Or,  after  he  has  been  proved  by  a  great  trial. 


256  DOCUMENT  VL 

two  or  three  witnesses  shall  every  word  be  established.'  Let 
them  be  proved  in  every  service,  all  the  peojile  bearing  witness 
to  them,  that  they  have  resided  with  one  wife,  have  brought  up 
their  children  well,  being  humble,  prudent,  meek,  sober,  quiet;* 
not  vehement,  nor  murmurers ;  not  double-tongued,  nor  wrath- 
ful, for  wrath  destroyeth  the  wise  ;  nor  hypocrites.  They  shall 
not  afflict  the  poor,  neither  shall  they  accept  the  person  of  the 
rich  ;  they  shall  not  be  drinkers  of  much  wine,  being  ready  to 
act  in  every  good  service  in  secret.  Cheerful  in  their  habita- 
tions, constraining  the  brethren  who  have,  that  they  should  open 
their  hand  to  give.  And  they  also  being  givers,  the  goods  being 
in  common,  tliat  the  people  may  honour  them  with  all  honour, 
and  all  fear,  beseeching  with  great  earnestness  those  who  walk 
m  dissimulation.  iVnd  some  they  should  teach,  and  some  they 
should  rebuke,  but  the  rest  they  should  prohibit.  But  let  those 
who  despise,  and  the  contumelious,  be  cast  out,  knowing  that 
all  men  who  are  vehement,  or  slanderers,  fight  against  Christ." 

21.  Cephas  said,  "Let  three  widows  be  appointed;  two,  that 
they  may  give  their  whole  attention  to  prayer  for  every  one 
who  is  in  temptations,  and  that  they  may  render  thanks  to  him 
whom  they  follow.  But  the  other  one  should  be  left  constantly 
with  the  women  who  are  tried  in  sickness,  ministering  well  ; 
watching  and  telling  to  the  Presbyters  the  things  which  take 
place.  Not  a  lover  of  filthy  lucre  ;  not  given  to  drink  ;  that  she 
may  be  able  to  watch,  that  she  may  minister  in  the  night.  And 
if  another  one  desires  to  help  to  do  good  works,  let  her  do  so 
according  to  the  joleasure  of  her  heart;  for  these  are  the  good 
things  which  the  Lord  first  commanded." 

22.  Andrew  said,  "Let  the  Deacons  be  doers  of  good  works, 
drawing  near  by  day  and  night  in  every  place.  They  must  not 
exalt  themselves  above  the  poor  ;  neither  must  they  accept  the 
persons  of  the  rich.  They  shall  know  the  afflicted,  that  they 
may  give  to  him  out  of  their  store  of  provisions  ;  constraining 
those  who  are  able  for  good  works  to  gather  them  in,  attending 
to  the  words  of  our  master,  '  I  Avas  an  hungered,  and  ye  gave  me 
meat.'    For  those  who  liave  ministered  without  sin,  gain  for 

lemselves  much  confidence." 

23.  Philip  said,  "  Let  the  laymen  obey  the  decrees  w^hich  have 
been  delivered  to  them  for  the  laity,  being  in  subjection  to  those 

*  Is  rendei'ed  by  the  Arabic,  guides. 


THE   COPTIC   CHUECH   ORDER.  257 

Avlio  serve  at  the  altar.  Let  every  one  please  God  in  the  place 
to  which  he  hath  been  appointed.  They  shonld  not  love  hostility 
to  one  another.  They  should  not  envy  for  the  situation  which 
is  appointed  for  each  one  ;  but  let  every  one  abide  in  the  calling 
to  which  he  hath  been  called  of  God.  Let  not  any  one  inquire 
after  the  offence  of,  his  neighbour,*  in  his  course  on  which  he  has 
entered,  for  the  angels  exceed  not  the  command  of  the  Lord." 

24.  Andrew  said,  "  It  is  a  good  thing  to  appoint  women  to  be 
made  Deaconesses." 

25.  Peter  said,  ^'  We  have  first  to  appoint  this  concerning  the 
Eucharist,  and  the  body  and  blood  of  the  Lord  :  we  will  (tlien) 
make  known  the  thing  diligently." 

26.  John  said,  "  Have  you  forgotten,  0  my  brethren,  in  the 
day  that  our  Master  took  the  bread  and  the  cup  he  blessed  them, 
saying,  '  This  is  my  body  and  my  blood  ? '  You  have  seen  that 
he  gave  no  place  for  the  women,  that  they  might  help  with 
them.  (Martha  answered  for  Mary  because  he  saw  her  laugh- 
ing :  Mary  said,  '  I  laughed  not.'  )  For  he  said  to  us,  teaching, 
that  the  weak  shall  be  liberated  by  the  strong. " 

27.  Cephas  said,  '^  Some  say  it  becomes  the  women  to  pray 
standing,  and  that  they  should  not  cast  themselves  down  upon 
the  earth." 

28.  James  said,  "  We  shall  be  able  to  appoint  women  for  a 
service,  besides  this  service  only,  that  they  assist  the  indigent." 

29.  Philip  said,  "Brethren,  concerning  the  gift,  he  who 
labours  gathers  for  himself  a  good  treasure  ;  but  he  who  collects 
for  himself  a  good  treasure,  collects  riches  for  himself  in  the 
kingdom  of  heaven.  He  shall  be  rejaited  a  workman  of  God, 
continuing  for  ever." 

30.  Peter  said,  "Brethren,  the  authority  is  not  of  one,  by 
constraint,  but  as  we  were  commanded  by  the  Lord. 

"  I  pray  you  that  you  keep  the  commandments  of  God,  not 
taking  any  thing  from  them,  nor  adding  to  them  ;  in  the  name 
of  our  Lord  Jesus  Christ,  whose  is  the  glory  for  ever.     Amen. 


The  first  book  of  the  Canons  of  our  Fathers  the  Apostles  is 
finished,  which  are  in  '.the  hands  of  Clemens  ;  and  this  is  the 
second  book,  in  the  peace  of  God.     Amen. 

*  The  margin  has  by  a  later  hand,  instead  of  his  friend,  Ms  neighbour, 
according  to  the  Sahidie. 


THE    SEVENTH    BOOK    OF     THE    APOSTOLICAL 
CONSTITUTIONS. 

The  Seventh.  Book  of  the  Apostolical  Constitutions  of  Psenclo- 
Clement  of  Rome,  Chs.  I.-XXXIL,  is  an  enlargement  of  the 
Didadie^  adapted  to  the  state  of  the  Eastern  Church  in  the 
first  half  of  the  fourth  century.  The  Greek  text  is  ivom  the 
edition  of  Guil.  Ueltzen"  {Constitutiones  ApostoUcce^  Suerini  et 
Eostochii,  1853,  p.  160-173),  which  is  also  reprinted  by  Bry- 
ennios  (in  his  Proleg.  p.  'k8,'-v').  I  compared  with  it  the  edi- 
tion of  P.  A.  DE  Lagarde  {Const.  AposL,  Lips,  et  Londini, 
1862,  p.  197-212),  and  marked  his  readings  in  brackets  and  in 
foot-notes.  The  translation  is  by  Whiston,  revised  by  Jamey 
Donaldson,  LL.D.  (in  Clark's  "  Ante-Nicene  Library,"  vol. 
XVIL,  1870),  and  slightly  changed  here.  I  have  noted  the 
passages  borrowed  from  the  Didache  on  the  margin,  and  dis- 
tinguished them  by  spaced  type  in  the  Greek  column,  by  ital- 
ics in  the  Eng-lish  column. 


Cap.  I. — Tov  vojaoBerov  Mgd- 
(TeGO?  €ip?pi6To?  Toi?  Iapa}]\i- 
raiS  Idov,  dldooua  npo  npo- 
GGOTtov  vjic^v  Tt)v  odov  r;/? 
^oojj?  Hal  r7]v  odov  tov  ^ava- 
Tov,  Ha  I  S7riq)ipovToi"EH\£^ai 
ri-jv  8,oj7]Vy  i'va  8,7]G}^?  (Dent. 
XXX,  19)  •  Hal  tov  7cpoq)7]rov 
HAia  XeyovTo?  Tc5  Ao'cS  "EgoS 
Ttora  j(i?At>fK£?r£  en'  aixcpots- 
pai?  Taf?  iyvvai?  v/acov  ,  £z 
0SO5  iari  Kvpio?,  TtopsveffB^s 
OTtiffoo  avrov  (1  Eeg.  xviii.  21)  • 
eucoToai  i'Xeye  nai  6  KvpioS  I//~ 
GOVS  OvSsh  dvvarai  dvai  hv- 
plot?  SovXsveiv  •  j)  yap  tov 
era  fxiGT'jGsi  xai  tov  eTspov 
aya7t7]Gei,   ?}   evo?    avBe^STai 


Ch.  I. — The  lawgiver  Mo- 
ses said  to  the  Israelites,  ''Be- 
hold, I  have  set  before  your 
face  the  way  of  life  and  the 
way  of  deatli ; "  '  and  added, 
"Choose life,  that  thou  may- 
est  live."  "  Elijah  the  projih- 
et  also  said  to  the  people: 
"How  long  will  you  halt 
on  hot\\  your  legs  ?  If  the 
Lord  be  God,  follow  Him."' 
The  Lord  Jesus  also  said 
justly:  "No  one  can  serve 
two  masters  :  for  either  he 
will  hate  the  one,  and  love 
the  other;  or  else  he  will  hold 
to  the  one,  and  despise  the 
other. "  "     We  also,  following 


'  Deut.  XXX.  15.     =  Deiit.  xxx.  19.     =  1  Kings  xviii.  21.     ^  Matt.  vi.  24. 


260      SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS. 


Jtai  Tov  erapov  naracppovi]Gii 
(Matt.  yi.  24)  •  avaynixioo^  nai 
yfxsH,  ino^iavoi  ra3  didaffnaXcp 
ILpwriS),  o?  sffTi  Gcorr/p  nav- 
tCfjVj  avSpGOTTGOv,  fxaXiffra  ni- 
[Did.  1. 1.]  ff^f^y,  qjajbiev  oo5  d  v  o  o  d  oi 
£i  (3  I ,  pi  i  a  r  i)  i  8,  ai  Tf  i ,  nai 
piia  rov  ^  av  ar  ov  .  Ou- 
dejxiav  6t  GvyupWiv  i'xovGi 
TtpoZ  iavtai  {ttoXv  yap  to 
d  la  q)0  pov),  fxdXXov  dt  nav- 
ri]  liExoopifffJ-cvai  rvyxocvovffi  • 
uai  cpvffiKf/  jxiv  iariv  i]  rrjb 
B/OoTji  odo^,  ETteiGaKTOi  de  r/ 
rov  Savdrov^  ov  rov  nara 
yvcoiirfv  Osov  vTtapBocvrob, 
aWa  rov  e^  eTcif3ov\T]i  rov 
aXXotpiov. 

[1. 2.]  Cap.  II.  —  UpooTi]  ovr 
rvyxoivei  i)  o  d  o  5  r  rj  i 
8,001}  'i-  nai  iff  r  iv  avri]^ 
tfv  iiai  6  ropio?  diayopavai 
(Deut.  vi.),  ay  an  a  V  Kvpi- 
o  V  rov  Q  s  o  V  £<5  oA;/?  r/;? 
diavoia?*  nai  £<?  oXjj?  rij? 
tpvxy^  TOV  eva  naX  ixovov^ 
Trap''    6v     af/lAo5     ovu     i'ariVy 

[\.%}iiai  rov  TtXr/  <j  I  o  V  cj  ? 
s  a  v  r  o  V.  K  a  i  n  a  v,  6  /<  // 
^  eX  s  i<^  yeveff^ai  ff  oi, 
nai  G  v  r  ov  r  o  a  X  X  ay  ov 
TT  o  I?}  ff  s  I  ?  {cf.  Luc.  vi.  31)  •  f 

[I.8.]  £  vXoy  £1  r  e    rov?    jc  a  r  a  - 


our  teacher  Christ,  "  who  is 
the  Saviour  of  all  men,  espe- 
cially of  those  that  believe,"  ' 
are  obliged  to  say  that  there 
are  tivo  wut/s — the  one  of  life, 
tJie  other  of  death  j  but  there 
is  no  comparison  between 
the  two,  for  they  are  very 
different,  or  rather  entirely 
separate;  and  the  way  of  life 
is  that  of  nature,  but  the  way 
of  death  was  afterwards  intro- 
duced,— it  not  being  accord- 
ing to  the  mind  of  God,  but 
from  the  snares  of  the  adver- 
sary. ^ 


Ch.  II. — JS'oiv  the  first  toay 
is  that  of  life  ;  and  is  this, 
which  the  law  also  does  ap- 
point :  ''To  love  the  Lord 
God  with  all  thy  mind,  and 
with  all  thy  soul,  who  is  the 
one  and.  only  God,  besides 
whom  there  is  no  other  ;  "  ^ 
"  and  thy  neighho^ir  as  thy- 
self."* "And  whatsoever 
thou  iDovldest  not  should  he 
done  to  thee,  that  do  not  thou 
to  another.""  "Bless  them 
that  curse  you ;  pray  for 
them    that    deftpitefully   use 


"  1  Tim.  iv.  10. 

*  The  Greek  words  properly  mean:  "  Introduced  was  the  way  of  death; 
not  of  that  death  which  exists  according  to  the  mind  cf  God,  but  that 
which  has  arisen  from  the  plots  of  the  adversary." 

'■'  Deut.  vi.  5;  Mark  xii.  32.  '  Lev.  xix.  18.  '  Tob.  iv.  16. 

*Lagarde  omits  r?/;  diavoia?. 

f  Lagarde  adds:  rour'  edrtv'O  6v  ui6s2i,  aXXai  ov  noir)6eii. 


SEYEXTH   BOOK   OF   THE  APOSTOLICAL    CONSTITUTIONS,      261 


p  GJ  J.I  e  r^  o  V  i  V  J.I  a  ? ,  tt  p  o  ff- 
€  V  X  ^  ^  ~  ^  V  71  ii  p  to5f 
S7t7)pea8,ovro{)v  v  /.i  d  ?  , 
ayaTtars  tov^  ex^P^'^^  v/Ac5y. 
n  o  i  a  yap  v  j.i  2  v  jorpz?;, 
€av(piX6iT€*rov?  <p  i  - 
X  o  V  V  T  a  ?  vj.id?  ■  K  al  y  d  p 
[;c  ct  z]  o  I  €  B-  V  1 7i  oi  r  o  v  r  o 
71  01  o  V  a  IV  '  V  jji  si  <i  d  t  q)  i- 
X  €  IT  £  r  ov?  j-iiffovvTa^ 
v/xd?     Hal     sx^po^    ovx 

£  ^  €T  £  •     0  V  JJ-lff  ?}  ff  £1  5   yap, 

fpj/ffl,  7t  ar'  r  a  dv  S' p  cjtt  o  v ^ 
ovK  AiyvTTTiov,  ovji  Movjdai- 
ov  (cf.  Deut.  xxiii.  7),  d7ravT£? 
yap  £101  TQu  0€ou  £pya. 
0£vy£T£  St  ov  ra?  tpvff£i?, 
aXXa  Tas  yvoofia^  rc^v  ito- 
viip(S)v.  \  A  TT  £  X  '^^  r  g3  r 
ff  a p>c  1 7i  ca  V    Hal    jc  o  ff  ji  i  - 

K  (5v      £7tl3'V/.llSv.        E  a  V 

T  I  ?  (}  o  I  (i  (5  p  a  Tt  I  (}  J.I  a  [s  I  ? 
r  7]  V  6  £ B  I  a  V  (J  lay  o  V  a'\, 
(T  T  p  £  if-  ov  avr  (^  ual  ri]v 
ocXXiiv  •  ov  q)avXrf^  ovffi]^ 
rii'i  a}-ivvr/Z,  aXXa  rijJ.ioDT£pa'i 
rrj'i  av£SinaKia?  '  X£y£i  yap  o 
Aaft'iS  Ei  avra7iidoona  roi? 
avra'TTodidovdi  f-ioi  nana  (Ps. 
vii.  5).  Eav  ayyap£vG'j] 
6  £  r  15  ixiXio  V  [?  v],  V  7C  a  - 
y  £  1.1  £  r  a  V  T  o  V  6  v  o,  nal 
Tcp  3£AovTi  (joi  npi^yvai  u  a  I 
T  o  V  jzrc5ra  ff  o  v  X  a  - 
ft  £7  V,     a  cp  £  Z     a  V  T  (p     n  al 


you.''' '  "  Love  your  en- 
emies ;  for  wliat  tliaiiJcs  is  it 
if  ye  love  tliose  that  love 
you?  for  even  the  Gentiles 
do  the  same."  °  ''But  do 
ye  love  those  that  hate  you, 
and  ye  shall  have  no  cfiemy." 
For  says  He,  "  Tliou  shall  [ii.  r.] 
not  hate  any  man;  no,  not 
an  Egyptian,  nor  an  Edom- 
ite  ; "  ^  for  tliey  are  all  tlie 
workmanship  of  God.  Avoid 
not  the  persons,  but  the  sen- 
timents, of  the  wicked. 
''Abstain  from  fleshly  and  [1.4.] 
ivorldly  lusts."*  "If  any 
one  gives  thee  a  stroJce  on 
thy  right  cheeh,  turn  to  him 
the  other  also."''  Not  that 
revenge  is  evil,  but  tliat  pa- 
tience is  more  honourable. 
For  David  says,  *'If  I  have 
made  returns  to  them  that 
repaid  me  evil."  "  "If  any  [i  4] 
one  impress  thee  to  go  one 
mile,  go  with  him  twain."  ' 
And,  "He  that  will  sue  thee 
at  the  law,  and  talce  aivay 
thy  coat,  let  him  have  thy 
cloah  also."  *  "And  from 
him  that  taJceth  thy  goods, 
require  them  not  again."  ^ 
"Give  to  him  that  asketh  l^-^-i 
thee,  and  from  him  that 
would  borrow  of  thee  do  not 


■  Matt.  V.  44. 
n  Pet.  ii.  11. 
^  Matt.  V.  41. 


=  Lukevi.  82;  Matt.  v.  47. 
"  Matt  V.  39. 
"  Matt.  V.  40. 


'  Deut.  xxiii. 
'  Ps.  viii.  5. 
»  Luke  vi.  30. 


*Lagar(le:  (ptAt/rs. 


fLagarde:  rojv  HaKcHv. 


262     SEVENTH  BOOK   OF   THE  APOSTOLICAL   CONSTITUTIOISTS. 


TO  I  fxa  r  I  o  V,  na  i  art  o 
r  o  V  aipovro?  r  d  G  a  }xr} 
[1. 5.'i  (XTt  a  IT  €  I .  r  c5  a  it  o  V  vr  i 
(3  €  Sidov,  uai  an 6  rov  Be- 
XovTO?  davsiffaffBai  napa  ffov 
j-i?)  [a7toGrpaq)eif\  aTtouXsiff}]? 
ttJv  x^^P^)   diuaio?  yap  av?/p 

[1. 5.]  oiKTSipet  xai  mxpoi  '  n  a  g  i 
yap  ^  k\  s  I  SidoffB^ai  6 
TT  a  T  7/ p  o  rov  i]/Viov  avTov 
avareXXcov  ejti  TtovripovS  nai 
ayaS'Ov?,  nai  rov  verov  av- 
rov  ftpBX<^y  ^Tti  Siuaiov?  Jiai 
adiHOV?.  II  a  G  IV  ovv  d  i- 
K  a  I  ov  6  I  6  o  V  a  I  eB  obcei- 
oov  Ttoveov  •  Tijia  yap,  (pjjGi, 
rov  Kvpiov  ano  Goov  dijcaicov 
Tiovoov  (Prov.  iii.    9)  •  TipoTi^a]- 

[II. 2.]  T^^ov  6h  rov'i  dylou?. —  Ov 
cp  ov  8v  G  e  I  '^ ,  rovr  i'Griv  ov 
qjS^spei?  rov  ojuoiov  Goi  di^- 
^pooTtoVy  diaXvei^  yap  ra  na- 
Ago?  yivofXEva'  ovxo^^  vravro? 
cpovov  q)av\ov  rvyx^x^ovro?, 
aXXd  juovov  rov  a^ooov,  rov  d^ 
svoiiwv  apxovGi  juovoi?  aqjco- 

[11.  a.]  p^^h^^yov. —  Ov  /.loz^fL'O'fz?, 
diaipeiiyapri)v  p-iavGapKa  €i? 
6vo'  'EGovrai  yap,  cpj]Giv,  oi 
6vo  si?  Gapna  fxiav  (Gen.  ii.24)  * 
ev  yap  £iGiv  avj]p  nai  yvvi]  rtj 
cpvGei,  rij  Gvj.i7rvota,  rrj  evoo- 
Gsi,  rtj  SiaSeGei,  roS  /3loo,  roS 
rpoTto),  118X00 piGjj.£v 01  6e  siGi 
ro5  Gxvi^^T^^  ^oci  rcS  api^jjx^. — 

[II. 2.]  ^^^  Ttaidoqj^oprfGsi'i' 
Ttapa  cpvGiv  yap  ro  nanov  eji 


shut  thy  hand."  '  For  "■  the 
righteous  man  is  pitiful,  and 
lendeth,"  ^  For  your  Fa- 
ther ivould  have  you  give  to 
all,  who  Himself  '^maketh 
His  sun  to  rise  on  the  evil 
and  on  the  good,  and  send- 
eth  His  rain  on  the  just  and 
on  the  unjust."^  It  is  there- 
fore reasonable  to  give  to 
all  out  of  tliine  own  la- 
bours ; "  for  says  He, 
"  Honour  the  Lord  out  of 
thy  righteous  labours,"  * 
but  so  that  the  saints  be  pre- 
ferred.^ "  Thou  shalt  not 
Mil ;"  that  is,  thou  shalt  not 
destroy  a  man  like  thyself  : 
for  thou  dissolvest  what  was 
well  made.  Not  as  if  all 
killing  were  wicked,  but 
only  that  of  the  innocent : 
but  the  killing  which  is  Just 
is  reserved  to  the  magistrates 
alone.  "  TJioti  shalt  not 
commit  adultery  :  "  for  thou 
dividest  one  flesh  into  two. 
'^  They  two  shall  be  one 
flesh  :  "  ^  for  the  husband 
and  wife  are  one  in  nature, 
in  consent,  in  union,  in  dis- 
position, and  the  conduct  of 
life ;  but  they  are  sejsarated 
in  sex  and  number.  "  Tliou 
shalt  not  corrupt  hoys:'''' 
for  this  wickedness  is  con- 
trary to  nature,    and   arose 


•  Matt.  V.  42.     =  Ps.  cxii,  5.     =  Matt,  v.  45.     '  Prov.  iii.  9;  Ex.  xx.,  etc. 

*  Gal.  vi.  10.     "  Gen.  ii.  24.    '  Lev.  xviii.  20. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS.     263 


2odoiJ.coy  cpvhvy  rjri^  nvpoi 
Ss7fXaTov  TtapavaXcjixa  yiyo- 
vEv  •  STtiKarapatoZ  6h  6  roi- 
ovTO?  Kai  spsi  Ttdi  6  XaoG 
revolt  o. —  0  V  7ropvsv(J£i<i- 
OvK  e'fftai  yocp,  cpr/ffi,  Ttoprsv- 
Gov  ev  vioiz  laparfX  (Deut.  xxiii. 
17).^ — Ov  nXaipsi'^-  "Axocp 
yap  nXeipa?  iv  rc5  Iffpar/X  iv 
'lepixco  Xi^oiS /SXr/SsU  rov  8,T]v 
vne^fjX^s,  nai  Fis^si  jiXiil^a? 
Hal  if:svffa/usvo?  ejiXjfpovojuijffs 
rov  Nssjiiav  ti]v  Xenpav,  nal 
lovda?  uXeTtrGov  rd  tc^v  nevr']- 
Tojv  rov  Kvpiov  r;)?  doSi/?  na- 
pedoonev  Iov6aioii,Kai  /Asra/xs- 
A/^S-fz?  aTtr/ySaxo  nai  eXaurjae 
/.liffo?  uai  s^ex'^^V  Ttocvra  ra 
GnXayx^oc  avrov,  nai  Ava- 
via?  Jiai  ^antpeipa  r/  rovrov 
yvvj),  uXetpavrs?  ra  i'dia  uai 
TTSipaffavre?  to  Ttvevua  Kv- 
pioVy  Tiapaxpvpia  arroqjaffsi 
nirpov  rov  ffwarroffroXov 
Tfj-icav  i^avaroo^i]<jav. — 


Cap.  III.  —  0  V  fxay  ev- 
ff  s  I?  ^  ov  q)ap/J.aH8VO'€i?' 
0ap/uaj<ov?  ycip,  (prfGiv,  ov 
TTEpiftiwffeTe  (Exod.  xxii.  18). 
—  O  V  qjorsvaeiZ  r  knv  o  v 
GOV  e  V  qj  ^  o  p  a  ,    ov  6  e   r  o 


from  Sodom,  which  was 
therefore  entirely  consumed 
with  fire  sent  from  God.  ' 
"  Let  such  an  one  be  accurs- 
ed :  and  all  the  peoj)le  shall 
say,  So  be  it."  °  "  Tliou  [ii-'i-l 
slialt  not  commit  fornica- 
tion :  "  for  says  He,  "  There 
shall  not  be  a  fornicator 
among  the  children  of  Is- 
rael."' "  Tliou  slialt  not  [u.o.-\ 
steal : "  for  Aclian,  when  he 
had  stolen  in  Israel  at  Jeri- 
cho, was  stoned  to  death  ;  ' 
and  Gehazi,  who  stole,  and 
told  a  lie,  inherited  the  lep- 
rosy of  Naaman  ;  *  and  Ju- 
das, who  stole  the  poor's 
money,  betrayed  the  Lord  of 
glory  to  the  Jews,  *  and  re- 
pented, and  hanged,  himself, 
and  burst  asunder  in  the 
midst,  and  all  his  bowels 
gushed  out  ; '  and  Ananias, 
and  Sapphira  his  wife,  who 
stole  their  own  goods,  and 
"tempted  the  Spirit  of  the 
Lord,"  were  immediately,  at 
the  sentence  of  Peter  our 
fellow-apostle,*  struck  dead.' 

Ch.  III. — Tho2i   sJ/alt  not  [n.-s.] 
use  magic.     Thou  shalt  not 
use  witchcraft ;  for  He  says, 
"  Ye  shall  not  suffer  a  witch 
to  live." '°     Thou   shalt  not  [ii.  2.] 
slay    thy    child  ly   causing 


"  Gen.  six.  "  Deut.  xxvii.  ^  Deut.  xxiii.  17.  "  Josli.  vii. 

^  2  Kings  V.  *  John  xii.  G  ;  Matt,  xxvii.  5.  '  Acts  i.  18. 

"  The  Apostles  are  assumed  to  be  speaking  in  the  Apostolical  Constitutions. 
»  Acts  V.  5,  10,  "  Ex.  xxii.  18. 


264      SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS. 


y  s  V  V  7]  ^  t  V  aTtOKTSrel?. 
nav  yap  *ro  €^Ei7ioi^i(jfj.tvoVy 
ibvxtjy  Xaftov  napa  Qeov,  cpo- 
rsvBev  sjidmr/Br/ffsrai^  adiKco''^ 
avaipsBer   (cf.    Exod.    xxi.    23 

[11. 2.]  graece).  —  0  v  k  e  ti  i^  v  fA7)- 
ff  e  I  ?  r  a  r  o  v  tt  Xt]  ff  i  o  v 
GOV,  oiov  rrfv  yvrahca  ?)  rov 
Ttaida  ?}  rov /3ovv  i)  rov  aypov. 

[II.  3.]  —  U  V  K  eTtiopMT^ffei?-  ep- 
pi)^7]  yap  urj  OfJLOGai  oAgj?  •  Ei 
dh  l^Jjys,  nav  suopra/ffr]?,  on 
eTtaivt^tfGsrai  7ia<i  o   o/.ivvgov 

[II. 3.]  '^''  avT(p  (Ps.  Ixiii.  11). —  Ov 
ih  a  V  6  o f.1  a  pr  V  pi] 0  e  I  ^ y  on 
6  ffV7iO(pavrSv  Ttsvjjra  napo- 
6,wEi  rov  non^Qavra  avrov 
(Prov.  xiv.  31). 


[II. 3.]  C!ap.  IV. — O  V  71  a  K  oX  o  - 
y  tj  (}  8  I  ?  •  Mt}  ay  ana  yap, 
q)7]ffi,      jiauoXoyeiv,     iva     j.a/ 

[U. 3.]  e'SapBtji  (Prov.  xx.  13)  •  ovdt 
pi  y  tf  a  I  K  a  711]  ff  £  I  'i,  66 oi  yap 
).ivt]ffiyianGav       ek       ^avarov 

[II.  4.]  (Pi'ov.  xii.  28  graece). —  0  v  7i 
sff)j  6  i  y  r  GO /.I  o  ?  ,  ovdt 
6  i  yX  GO  ff  (J  o?  '  71  a  yi?  yap 
iffX^P^  ocvdpi  roc  i'dia  jfz'A/?? 
7La\  avi]p  yXoo(J<jQodi]i  ov  7ia- 
rev'^vv^yaerai    stti    rrj?    yi]? 

[U. 5.]  (Prov.  vi.  2;  Ps.  cxl.  11)  •  ov  ;c 
S'g  r  a  I   6   X  o  y  o  ?   gov  7c  e  - 


abortion,  nor  Mil  that  ivliidi 
is  legotten  ;  for  "  everything 
that  is  shaped,  and  has  re- 
ceived a  soul  from  God,  if  it 
he  shiiu,  shall  be  avenged,  as 
beirig  nnjustly  destroyed."' 
"  Thou  shalt  not  covet  the 
things  that  belong  to  thy 
neighbour,  as  his  wife,  or  his 
servant,  or  his  ox,  or  his 
field."  "  Thou  shalt  not 
forswear  thyself ;  "  fo:?  it  is 
said,  '^  Thou  shalt  not  swear 
at  all."'  But  if  that  can- 
not be  avoided,  thou  shalt 
swear  truly  ;  for  "everyone 
that  swears Jjy  Him  shall  be 
commended."'  "  Thou 
shalt  not  bear  false  witness;  " 
for  "he  that  falsely  accuses 
the  needy  provokes  to  anger 
Him  that  made  him."* 

Ch.  IV.  —  77^0?^  shalt  not 
speah  evil ;  for  says  He, 
"  Love  not  to  speak  evil, 
lest  thou  be  taken  away." 
Nor  shalt  thou  be  mindful  of 
injuries;  for  "the  ways  of 
those  that  remember  injuries 
are  unto  death."  ^  Tliou 
shalt  not  be  double-minded 
nor  double-tongued;  for  "a 
man's  own  lips  are  a  strong 
snare  to  him,"  °  and  "  a 
talkative  person  shall  not  be 
prospered    ujion    e  a  r  t  li."  ' 


'  Ex.  xxi.  23,  LXX. 
*  Prov.  xiv.  31. 
'  Ps.  cxl.  11. 


^  Matt.  V.  34. 
"  Prov.  xii.  28. 


=*  Ps.  Ixiii.  12. 
*  Prov.  vi.  2. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTION'S.     265 


vo  ?,  TTSpi  TtavTO?  yap  Xo- 
yov  apyov  daoffSTS  Xoyor 
(Matt.  xii.  36)  •  ov  ip  s  v  ff  i]  • 
'ArroXel?  yap,  fpU^h  '^ocvraZ 
Tov?  XaXovrta?  to  tpsvdo?  (Ps. 
v.  7) .  —  0  i^  n  iff  7]  TrXsovi- 
MT  1/ ?  ,  ovoeapnat;'  (Jv- 
ai  yap,  cpjjfflv,  o  TtXsoj^SKTcav 
rov  7tXi]6L0v  TtXeove^iav  na- 
Hi'jv     (cf.     Hab.    ii.  9).  — Ovk 

EG  fj     V  7t  O  K  p  ir  If  Z  ,      IVa     fXTj 

to  jxipoZ  60V  /,<£r'  avrc^v  3?^S' 
(cf.  Matt.  xxiv.  51).— 

Cap.  Y.  —  0  V  k    I'g  t}    k  a  - 

H  0  1]^  1]  ^  ,        ov  d  £        V  TT  8  p7]  - 

qj  a  V  o  i  '  v7V£f^i](pavoi^  yap 
6  QeoZ  avTitaGGerai  (Prov. 
iii.  34  graece).  —  Ov  Xijifuj  npo- 
ffcoTTOv*  iv  jipiGsi,  on  rov  Kv- 
piov  7/  7<piGi?  (Dent.  i.  17).  — 
0  v  J.I  I  ff  J/  G  s  I  ?  n  a  V  r  a 
av^pcoTtov.  E  X  €  y  jj.  (^ 
eX  i  y  ^  e  I  S  rov  a  6  sX  cp  c  r 
Gov  nai  ov  Xt/tprj,  6i'  avrov 
d/.iapriav  (Lev.  xix.  17);  Jiai 
eXeyx^  Goqjov  nai  ayamjGsi  Gs 
Prov.  ix.  8) .  —  ^  s  V  y  €  a  it  6 
n  av  r  6  Z  k  a  n  o  v  n  a\  a  n  6 
navro'^  ojxoiov  avrc^' 
Attsx^  y^Py  (pt]Giv,  ano  aoi- 
lioVy  nai  rpofxoi  ovu  eyyiei  Goi 
(Is.  liv.  14).— M//  yivov 
o  p  y  iXo  ^ ,  )X7]de  /3aGKavoZ, 
IJ.1]  S  h    8,r}X  00  r  r]  <i,   jur/dt;  jua- 


Tliy  speech  shall  not  he  vain : 
for  •'  ye  shall  give  an  account 
of  every  idle  word.'"  Thou  [ns.] 
shalt  not  tell  lies  ;  for  says 
He,  ''Thou  shalt  destroy  all 
those  that  speak  lies."' 
77^0?*  shalt  not  he  covetous  [ii.  6.] 
nor  rapacious  :  for  says  He, 
"  Woe  to  him  that  is  covet- 
ous towards  his  neighbour 
with  an  evil  covetousness.'" 
Thou  shalt  not  be  a  hypocrite, 
lest  thy  "  portion  be  with 
them."  * 

Ch.  v.—  Thou  shalt  not  Pi.e.]. 
ie  ill-natured  nor  proud: 
for  "  God  resisteth  the 
proud."'  "Thou  shalt  not 
accept  persons  in  judg- 
ment ;  for  the  judgment  is 
the  Lord's."  Thou  shalt  not  [n.r.] 
hate  any  man ;  thou  shalt 
surely  reprove  thy  brother, 
and  not  become  guilty  on 
his  account;""  and,  ''Ee- 
prove  a  wise  man,  and  he 
will  love  thee."'  Eschew  [in-i-i 
all  evil  and  all  that  is  like 
it:  for  says  He,  "Abstain 
from  injustice,  and  trem- 
bling shall  not  come  nigh 
thee. "  *  Be  not  soon  an-  [m-  ^-l 
gry,  nor  spiteful,  nor  pas- 
sionate,  nor  furious,  nor  dar- 
ing, lest  thou  undergo  the 


'  Matt.  xii.  36  ;  Lev.  xix.  11.  ''  Ps.  v.  6.  '  Hab.  ii.  9. 

*  Matt.  xxiv.  51.  '  1  Pet.  v.  5.  "  Deut.  i.  17  ;  Lev.  xix.  17. 

^  Prov.  ix.  8.  "  Isa.  liv.  14. 


*  Lagarde  adds  duvddrov. 


266     SEVENTH  BOOK   OF  THE  APOSTOLICAL   COlSTSTITUTIOlSrs. 


7rdB}j?  ra  rov  Kaiv  7{ai  ra  Tov 
2aovX  Hal  ra  tov  'looafS  •  on 
o?  i-ihr  aTtEKTSive  rov  ads\q)6v 
avTov  rov  'A/SsX  dia  ro  Ttpo- 
xpirov  avrov  evpeBi/vai  napd 
©em  Hai  did  ro  TrpojipiSf/vai  * 
T7}v  ^vGiav  avrov  '  o?  Se  rov 
oGfiovAaftlS  e6 LOOKS  vimjffavra 
\r6y\  FoXidd  rov  ^iXiffriaioVy 
8,rfK,G}6a<i  ani  rrj  rc^v  x^P^'^- 
rpi(^v  Evq)rj}xia  •  oZ  6s  rov? 
6vo  Grpardpxcx?  f  avsiXSy  rov 
A/3svv?}p  rov  rov  'Iffpai/X  xai 
'A/iScxcxd  rov  rov  'lovSa  — 
[III. 4 ]       Cap.  VI.  —  JM ?}  y  i  v  ov  oi- 

GOVOffK07tO<iy       or  I      O  d  1]  - 

y  s  I  7t  p  o  ?  si  d  coXoX  a  - 
rpsiav  •  Olcoviffjua  St^  q)?/- 
Giv  o  ^af.iov7]Xy  ajxapria  sari 
(1  Sam.  XV.  23),  7ta\  Ovn  s'arai 
oioovza  }x6<i  sv  lanooft,  ovds 
jAavrsia  sv  ^lapar}\  (ISTum.  xxiii. 

[III.  4.]  23)  ■  ov  K  s  6  I]  s  7t  a  6  GOV  y 
TtspiHa^aipcov  rov  viov 
ffov,  ov  lih.rjdovisi?,  ovds  oioo- 
viffB^7/ff)],  ovSs  opvsoffKOTtrf- 
ffsi<^,  ovSs  f^a'Br'fffrf  /ia^?^/uara 
7T0/.i?fpa  '  J  ravra  yap  anavra 
jcai  6  V0J.IO?  artsiTts  (Lev.  xix. ; 
Deut.  xviii.) .  —  Mj)  yivov  sni- 
Bvfxrjri]?  uauf^v,  odrjyrj^i^ffr) 
yap  si?  ajisrpiav   dfiapn^/ud- 

[III.  3.]  TCJ'i^-  —  0  V  u  s(y  7]  a  i  a  X  P  o- 
Xoyo?,  ovd  s  piipocp^aX- 
ju  0  ?  ,  ovds  /xsS^vffo?  •  s  n  y  d  p 


fate  of  Cain,  and  of  Saul, 
and  of  Joab  :  for  the  first  of 
these  slew  his  brother  Abel, 
because  Abel  was  found  to 
be  preferred  before  him  with 
God,  and  because  Abel's  sac- 
rifice was  preferred  ;  '  the 
second  persecuted  holy  Da- 
vid, who  had  slain  Goliah 
the  Philistine,  being  envious 
of  the  praises  of  the  women 
who  danced  ;  '^  the  third 
slew  two  generals  of  armies 
— Abner  of  Israel,  and 
Amasa  of  Judah.  ' 

Ch.  VI. — Be  not  a  diviner, 
for  that  leads  to  idolatry; 
for  saj^s  Samuel,  "  Divina- 
tion is  sin;"'  and,  "'There 
shall  be  no  divination  in 
Jacob,  nor  soothsaying  in 
Israel."  '  Thou  shalt  not 
■use  encha7itments  or  purga- 
tions for  thy  child.  Thou 
shall  not  be  a  soothsayer  nor 
a  diviner  by  great  or  little 
birds.  Nor  shalt  thou  learn 
wicked  arts ;  for  all  these 
things  has  the  law  forbid- 
den. °  Be  not  one  that 
wishes  for  evil,  for  thou  wilt 
be  led  into  intolerable  sins. ' 
TJiou  shalt  not  sjjeah  ol)scene- 
hj,  nor  cast  wanton  glances, 
nor  be  a  drunkard  ;  for  from 
such  causes  arise  whoredoms 


'  Gen.  iv.        ='  1  Sam.  svii.  xviii.  ^  2  Sam.  iii.,  xx.       *  1  Sam.  xv.  23. 

^  Num.  xxiii.  23.        *=  Dent,  xviii.  10,  11.        '  Lev.  xix.  26,  31. 

*Lagarde:  Ttpoddex^i/yai.  f  Lagarde:  (5rpci:r?/Atv'raS. 
JLagarde:  j-id^iyxa  novjjpov. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS.      267 


r  o  V  T  GJ  V  Ttopvsiai  na  i 
l-i  o  I  X  £i  oc  I  y  i  V  o  y  r  a  I.  — 
Ml)  y  LV  ov  cpiXapyvpo'i, 
iva  fj.1)  avTi  Qeov  dovXevff}]? 
Tea     jita/jova. — 31?/      yivov 

HSroSo^O?^   J.l7jdt:  fJ-ETtGOpO?, 

f-ir/St  vil'7]\oq)pcov,  en  yap 
T  o  V  T  GJ  V  a  TT  a  V  t  00  V  aXa- 
8,ovitxi  yivovrai'  *  f.ivi]- 
G^i]Ti  rov  EiTtovTOZ  Kvpie, 
oi^X  vfco^rj  Tf  xapdia  juov, 
ovde  Sjj.£rsoopi(j^i]<jav  oi  ocp- 
^aX)J.oi  jxoVy  ovde  aTtopsv^ijv 
£v  /.leydXoi?  ovdt  av  Savpiaffi- 
oi?  VTTip  afie,  ei  /(?;  aranaivo- 
q)povovv  (Ps.  cxxxi.  1,  2). 

Cap.  VII. —  ill  7/  yivov 
yoyyvffo?,  j^ivi/a^aU  Tijiri- 
}.iopia^  ij£  VTttffrijffav  oi  nara- 
yoyyvffavra?  jiard  Mcoffeoo^. 
— XI } I  £  ff  o  a  V  ^  a  6 1]  S ,  f.i  7]d  a 
7t  o  V  7j  po  qj  p  CO  V  ^  jxi/dk  (jhX7]- 
ponapdio^y  pirjSd  ^vfj.cjS7]^, 
f^n^dh  jAinpoif'Vxo?,  tt  a  v  t  a 
yap  T  av  T  a  6  d  7]  y  al  n  po  S 
/3Xaa'qj7//J.iav  •  iG  S  z  da 
npao'^  CO-,  MoJVG'j')?  nai  Aa- 
(jid,  an  a\  o  i  7t  p  a  el  ^  uX  //  - 
pov  o  1X1)  a  ov  (}  I  y  i]  y  ( 3  latt. 
V.  5).- 

Cap.  YUI.  —  riyov  f.ia- 
7i  po  3^  v  ^  o  ?  '  o  yap  TOiovro= 
TToXv?  av  cp7toy7)(jaiy  anainap 
oXiyoif.'VXO'S  fCji.'pGJ?  f  (xqjpoov 
(Prov.  xiv.  29  graece).  —  Flvov 
aXar/fxcov  •  jxajcapioi  yap  oi 
iXa7]fA.ova^,    on   avroY    aXat^S/f- 


and  adultei'ies.  Be  not  a  [iii.  5.] 
lover'  of  money,  lest  thou 
"  serve  mammon  instead  of 
God."  '  Be  not vaUigloi'ions, 
nor  liauglit}',  nor  high-mind- 
ed. For  from  all  these  things, 
arrogance  \^Did.  thefts]  does 
xining.  Eemember  h  i  m 
who  said  :  "  Lord,  my  heart 
is  not  haughty,  nor  mine 
eyes  lofty  :  I  have  not  exer- 
cised myself  in  great  matters, 
nor  in  things  too  high  for 
me  ;  but  I  was  humble."" 


Ch.  VII. — Be  not  a  mur-  [in.  e.] 
murer,  remembering  the 
punishment  which  those  un- 
derwent who  murmured 
against  Moses.  Be  not  self- 
willed,  be  not  malicious,  be 
not  hard-hearted,  be  not  jjas- 
sionate,  be  not  mean-spir- 
ited ;for  all  these  thingslead 
to  Masphemy.  But  he  meeh,  [m-  "•] 
as  were  Moses  and  David,  * 
since  the  meeh  shall  inherit 
the  eai'th."  '^ 

Ch.  VIII. — Be  sloiu  to  [m. si 
wrath;  for  such  an  one  is 
very  prudent,  since  "he  that 
is  hasty  of  spirit  is  a  very 
fool."  ^  Be  merciful ;  for 
"  blessed  are  the  merciful : 
for       they       shall       obtain 


'  Matt.  vi.  24, 
■•  Matt.  V.  5. 
*  Lagrarde 


-  Ps.  cxxxi.  1. 
^  Prov.  xiv.  29. 


yevvc^vvai. 


^  Num.  xii.  3  ;   Ps.  cxxxi.  1. 


f  Lagarde:  idxvpoi. 


268     SEVENTH   BOOK   OF   THE  APOSTOLICAL   COXSTITUTIOXS. 


[III.  8.]  ffovrai  (Matt.  v.  7).—"E(}0 
a  Jia  HO  S ,  i'^  G  V X  o^ ,  a  y  a  - 
So?,  Tpt/.lGJr  T  O  V 'i  \o- 
y  o  V  ?  T o  V  Q  s  ov  .  —  Ovx 
vif'coffsii  GeavTov  a??  o  qjapi- 
ffaio^  '  on  TTaS  6  t)tp(^v  icxv- 
Tov  TaTteivooBfjffaTai,  xai  ro 
vi/:?^X6v  ev  avBpGOTTOi?  /ddiXv- 
y/ja  Ttapd  tw  Qec^  (Luc.  xviii. 

[iTi.  9.]  14  ;  xvi.  15).  —  Ov  6  gjG  s  is 
r  tj  tp  V X  (]  GOV  ^ pa G  o^ , 
on  BpaGvs  av7)p  ipiTvaGEitai 
€1?  uayioc  (cf.  Pro  v.  xiii.  17  graece). 
—  Ov  GvjATTopsvGt^  )A£Ta  acppo- 
voaVj  aWa  jxara  Goqjwv  jtai 
diuaioov'  [o  GvpiTtopevoj^isvo? 
yap  Goq)Oi?  Goqjoi  eGTai,  o  Si: 
GvjA7ropsvo/.i£voi  acppoGi  yvco- 
[III.  10.]  G^7]GSTai  (Prov.  xiii. 20).]  —  To. 
Gv^/3aivorTa  G o i  na^i] 
evf.itvGj?   oexov  jcai  rai   nspi- 

GTaGEli  aA-VTtGD?,   SIOGOS  on  fjLl- 

G^oi  Ttapd  Qsov  Goi  do^ijGs- 
rai  G??  ra5  /&?/?  nai  rep.  Aa- 
8,apcp. 


[IV.  1.]  Cap.  IX.  —  Tor  \a\ov  v- 
r  a  G  01  T  o  V  X6  y  o  y  t  ov 
Q  e  ov  6  0$  a  G  8  I  ? ,  fjivrj- 
G  ^  1]  G  1^  St  a  V  T  ov  7^  /.I  £  p  a? 

Hal        VVHTOi,       r  I  1.1  7}  G  s  I  i 

oa  avTov  ovx  ^^  yevtGS- 
GO?  aiTioVy  aXX'  oo?  rov  ev  ei- 
vai  GOL  TTpoBavov  yivoj.i€vov  ' 


mercv."  '  Be  sincei'e,  quiet, 
good,  ^'  iremliling  at  the 
ivord  of  Gody  Thou  shalt 
not  exalt  thyself,  as  did 
the  Pharisee  ;  for  "  eveiy 
one  that  exalteth  himself 
shall  be  abased,"  ^  and 
"that  which  is  of  high 
esteem  with  men  is  abom- 
ination with  God."*  Tli07i 
shalt  not  entertain  confidence 
i7i  thy  soul ;  for  "  a  confi- 
dent man  shall  fall  into  mis- 
chief." '  Thou  shalt  not 
go  along  with  the  foolish, 
but  with  the  wise  and  right- 
eous ;  for  ^'he  that  walketh  " 
with  wise  men  shall  be  wise, 
but  he  that  walketh  with 
the  foolish  shall  be  known."  '^ 
Eeceive  the  afflictions  that 
fall  upo7i  thee  with  an 
even  mind,  and  the  chances 
of  life  without  sorrow, 
knowing  that  a  reward  shall 
be  given  to  thee  by  God,  as 
was  given  to  Job  and  to 
Lazarus,  ^ 

Ch.  IX. — Thoii  shalt  hon- 
or him  that  speaks  to  thee  the 
li'ord  of  God,  and  he  mind- 
ful of  him  day  and  night ; 
and  thou  shalt  reverence 
him,  not  as  the  author  -of 
thy  birtli,  but  as  one  that  is 
made    the    occasion   of  thy 


'  Matt.  V.  7.  '  Isa.  Ixvi.  2.  =*  Luke  xviii.  14. 

*  Luke  xvi.  15.  "  Prov.  xiii.  17,  LXX. 

•^  The  words  from  "for  he  that  walketh"  to  "  be  known  "  are  omitted  in 
one  MS.,  and  by  Lagarde.        "  Prov.  xiii.  20.  "  Job  xiii. ;  Luke  xvi. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS.     269 


o  Tt  ov  yap  1]  7t  a  pi  &  e  o  v 
didaGuaXiay  s  h  e i  o 
©so?  Txapeariv  . — E"  k8,7]- 
r  if  0  e  Li  K  cxS'  r)  fxi  pav  r  6 
npoGoonov  rwvayioov^ 
iv^  £  7t  a  V  an  av  r}  T0i5  Xo- 
y  o  I  ?  a  VT  (^  r.  — 

Cap.  X.  —  0  V  tt  ot?^  ff  s  i  ? 
o"^  z  (T/t  ar  r  a  Ttpo?  TOO?  ayi- 
ov5y  /AVf/ff3ah  rd>v  Kop£iT(^v. 

—  Eipt/vevfff-i?  /A.  a  X  o  - 
jiie  V  o  V  ?  coz  McDfff/?y  ffvvaX- 
XaffffGov  ei5  (piXlav.  —  Kpi- 
V  si  G  S  I  n  a  i  oo  ?  •  rov  yap 
Kvpiov   i)   Jipiffii  (Dent.  i.  17). 

—  0  V  Xrf  tp  1^  npoaoonov 
sX  s  y  B,  a  I  s  rt  i  Ttapanroo- 
/.i  a  T  I ,  GO?  'HXia?  xai  Mixcd- 
a?  rov  'Axaa/j,  xai  'AfSSsfXE- 
Xsx  6  AiBioip  rov  ^sSsulav, 
nai  NaSav  rov  Aafild,  jtai 
Uojavvi]?  rov  ^HpGo6i]v.  — 


Cap.    XI.  —  M  i)      y  i  v  o  v 

6  iih  V X  o?  s'v  npoasvxi}  (Jov, 
si  i'ffrai  rj  ov  '  Xiysi  yap  6  Kv- 
pio?  spioi  Iltrpcp  S7ti  ri}?  S<x- 
XaGGr}?  ^OXiyoTiiGrs,  si?  ri  edi- 
araGa?  (Matt.  xiv.  31),- — 31?/ 
y  i  v  o  V  Tt  p  6  ?  jAS  V  r  6  Xa  - 
/3  s  I V  sursivoov  r  ?}  v  jfz- 
p  a ,  7t  p6  ?  6 £  r  6  6  o  V  V a  I 
a  v6  r  sXXoov  • 

Cap.     XII.  —  sav     i'x^i^, 


well-being.  For  loliere  the  [iv.  i,  2.] 
doctrine  concerning  God  is, 
there  God  is  present.  Thou 
shalt  every  day  seek  the  face 
of  the  saints,  that  thou  may- 
est  acquiesce  in  their  words. 

Ch.  X.—Thou   shalt    not  [iv-^l 
make    schisms    among     the 
saints,  but    be    mindful    of 
the     followers     of     Corah.' 
Thou   shalt  mahe  peace  he-  [iv.  3.] 
tween  those  that  are  at  vari- 
ance,  as     Moses    did    when 
he    persuaded    them   to    be 
friends.^     Thou  shalt  judge  [iv.  3.] 
righteously  ;  for  "the  judg- 
ment is  the  Lord's."  '     Thou  [iv.  3.] 
shalt  not  have  respect  of  per- 
sons lohen  thou  reprovest  for 
sins;  but  do  as  Elijah  and 
Micaiah   did   to   Ahab,    and 
Ebedmelech    the    Ethiopian 
to  Zedechiah,  and  Nathan  to 
David,  and  John  to  Herod.' 

Ch.  XI. — Be  not  of  a  [iv.  4.] 
douhtful  mind  in  thy  prayer, 
whether  it  shall  be  granted 
or  no.  For  the  Lord  said  to 
me,  Peter,  upon  the  sea:  "  0 
thou  of  little  faith,  where- 
fore didst  thou  doubt  ?  "  * 
"  Be  not  thou  ready  to  stretch  pv.  .j.] 
out  thy  hand  to  receive,  and 
to  shut  it  when  thou  shouldst 
give:' ' 

Ch.  XII.— 7/'  thou  hast  by  [iv-  o.] 


*  Num.  xvi.  -  Ex.  ii.  13.  ^  Deut.  i.  17. 

■*  1  Kings  xviii.  xxi.  xxii. ;  2  Sam.  xii. ;  Matt.  xiv. 
"  Matt.  xiv.  31.  °  Ecclus.  iv.  31. 


270     SEVENTH  BOOK   OF  THE  APOSTOLICAL   CONSTITUTIONS. 


Sid  T  (a  V  jfzpoSr  GOV  do?, 
i'ra  apyaffrf  eis  Xv  T  p  go  (J  iv 
d  /A  a  pr  I  c^v  ffov'  sXarjfxo- 
(Xvvai?  yap  uai  TtiffteGiv 
aTtoua^aipovrai         dj.iapTiai 

[IV. 7.]  (Prov.  xvi.  6).  Ov  di0rd- 
G  s  i<?  6  o  vv  ai  7trcDX(^,  ovdi- 
6  I  d  o  V  G  yoyyvGEii, 
y  r  aj  ff  1]  yap  r  is  SG  riv  o 
Tov  /.izgBov  av  r  a  7t  o  6  6  - 
r  ?/ ?  •  0  sXec^v  yap,  qjyGi, 
Ttrcoxov  Kvpico  6av£i8,ciy  Kara 
oe  ro  oo/xa  avrov,  ovtgo<S  av- 
TaTrodoBffGsrai     avrcp    (Prov. 

[lY.  8.]  xix.  17).  0  V  It  anoGxpa- 
qn)  G  ij  evdso/xevov'*  "0  ? 
cppaGGEi  yap,  ' cpr^Gi,  rd  chra 
avrov  fJLTJ  eiGaxovGai  tov  dso- 
juevov,  f  Hai  avtos  eTtiKaXaGe- 
rai  nai  ovn  sGrai  o  eiGaKOvcov 

[IV.  8.]  avTOv  (Prov.  xxi.  13).  Koi- 
r  oa  V  y  G  £  I 'S  £  i  G  7t  av  r  a  ro5 
a  6  aX  cp  (^  Gov  k  at  ov  k 
£  p  £l  S  i'dia  £  i  V  a  I,  iioivi) 
yap  7]  /.lETaXyjfi?  napa  Qeov 
TtaGiv    avBpooTTOi?    7tap£GH£v- 

[IV.  9.]  CTcrS/;. — Ovji  ap£i?  rrjv 
X£ipa  Gov  a  n  o  rov 
V  t  OV  Gov  ?/  a  71  O  T  }/  ? 
B  V  y  a  T  p  o 'S  Gov,  aXXa 
an  6  V  £  or  rj  T  o  S  di6a^£iG 
avrov?  rov  g)opov  rov 
Q a  ov  .  IIai6£V£  ydp,  cpr^Gi, 
rov  viov  GOV,  ovrco  ydp  i'Grai 
Goi  avEXni?  (Prov.  xix.  IS). — 


the  loorJc  of  thy  hands,  give, 
that  thou  niayest  labor 
for  the  redemption  of  thy 
sins  ;  for  "  by  alms  and  acts 
of  faith  sins  are  purged 
away." '  Thoii  shalt  not 
grudge  to  give  to  the  poor. 
nor  when  thou  hast  given 
shall  thou  murmur ;  for  thou 
shalt  Jc7ioio  who  will  rejiay 
thee  thy  reward.  For  says 
he:  ''He  that  hath  mercy 
on  the  poor  man  lendeth  to 
the  Lord  ;  according  to  his 
gift,  so  shall  it  be  repaid 
him  again."  ^  Thou  shalt 
not  turn  aioay  from  him 
that  is  needy;  for  says  he: 
"  He  that  stoppeth  his  ears, 
that  he  may  not  hear  the  cry 
of  the  needy,  himself  also 
shall  call,  and  tliere  shall  be 
none  to  hear  him."  ^  Thoii 
sit  alt  communicate  in  all 
things  to  thy  hrother,  and 
shalt  not  say  [thy  goods']  are 
thine  oiV7i ;  for  the  common 
jiarticipation  of  the  neces- 
saries of  life  is  appointed  to 
all  men  by  God.  Thou  shalt 
not  take  off  thiiie  hand  from 
thy  son  or  from  thy  daugh- 
ter, hut  shalt  teach  them  the 
fear  of  God  from  their 
youth  ;   for  says  he  :  "  Cor- 


'  Prov.  XV.  27  ;  xvi.  6. 


'-'  Prov.  xix.  17. 


=  Prov.  xxi.  13. 


*  Lagarde:  IvdEoihii^yov. 

f  Lagarde:  <xKov6ai  evdsov/tisvov  for  eidanovdai  rov  deo/iej^ov. 


SEVENTH  BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS.     271 


Cap.  XIII. —  Ovu  inira- 
B,  e^i  i  d  o  v\(JO  a  o  v  i)  n  a  i- 
6  i  ff  U7J  T  01  5  in  I  r  6  v  a  v- 
r  6  V  Q  e  6  V  Trercoi^ooiv 
€  V  TC  I  Ji  p  i  (X  ip  V  X  V  ^  p  M^? 
TtOTE  GTEl^aBooaiV    £7tl    GOl    Hai 

efftai  Goi  opyi}  rrapa  Qeou  • 
nai  V  /.I  €  I  i  ,  0  1  6  ov  X  o  I J 
VTTorayijTe  t  o  2  5  uv  p  i  - 
o  li  V  /.I  (^  V  CO  ?  r  V  7t  oi  i  "^ 
Q  €  ov  e  V  71  p  o  (X  ox  I]  j  11  a  I 
gjo/Sao,    00=    tc5  J  Kvpia?    nai 

OVK  av^ pGOTTOli.  — 

Cap.  XIV.  —  M  z  c  ?/  c  s  z  ? 
7t  d  ff  a  V  VTtoupiffiv,  u  al 
TV  a  V  ,  o  e  a  V  //  a  p  £  ff  r  6  v 
Kv  p  i  cp ,  7t  o  11]  ff  ei  G  '  o  V 
fj-t]  €  y  jiar  aX  i7t  )j  ?  €  j^r  o  - 
X  a  5  Kvpiov,  q)vX  a  ^  e  i<i 
6  h  a  7t  a  p  iX  a  ft  s  i  nap^  av- 
rov,  iA.i]re  TrpofftiBsis 
£7t'  auT0i5  jii7]T£  a  qj  a  I  p  GO  V 
aTt'  avTcov  •  ov  7rpo(}S?}ff£i5 
yap  roi'i  Aoyoi?  avTou,  iva 
jXTf  iXiy^t]  ff£  nai  tf:£vdf}i  Y^^'U 
(Prov.  XXX.  6).  —  E^o}.ioXo- 
yt}  (J  )j  Kvpia)  Tcp  0f&3  ffov  r  a 
d/xapti]jLiara  Gov  nai 
ovn  i'ri  npoG^iiGEiZ  eV  avtoi?, 
i'va  €v  ffoi  yin^rai  napd  Kv- 
picp  rep  0£cp  (Tov,  o?  ov  ftovA£- 
rai  TOV  3dvaT0v  tov  d/uapTGO- 
Xov,  aXXd  Ti]v  iJ.£rdyoiav. 


rect  thy  son,  so  slidl  he  af- 
ford thee  good  hope."  ' 

Ch.  XIII. — Thou  shalt  not  [iv.  lo.] 
command  thy  man-servant, 
or  thy  maid -servant,  zvho 
trust  in  the  same  God,  with 
bitterness  of  soul,  lest  they 
groan  against  thee,  and 
wrath  he  upon  thee  from 
God.  .  And,  ye  servants,  [iv.  ii.] 
"  he  subject  to  your  mas- 
ters,''^ as  to  the  representa- 
tives of  God,  with  attention 
and  fear,  "us  to  the  Lord, 
and  not  to  men."  ' 

Ch.  XIV. — lliou  shalthate  \ix.  n,  is.] 
cdl  hypocrisy  ;  and  ivhatso- 
ever  is  pleasing  to  the  Lord, 
that  shalt  thou  do.  By  no 
means  forsake  the  com.mands 
of  the  Lord.  But  thou  shalt 
observe  tohat  things  thou 
hast  received  from  Him, 
neither  adding  to  them  nor 
talcing  away  from  them. 
''  For  thou  shalt  not  add 
nnto  His  words,  lest  He  con- 
yict  thee,  and  thou  becomest 
a  liar."*  Thou  shalt  con-  [iv.  n.] 
fess  thy  sins  unto  the  Lord 
thy  God  ;  and  thou  shalt  not 
add  unto  them,  that  it  may 
be  well  with  thee  from  the 
Lord  thy  God,  who  willeth 
not  the  death  of  a  sinner, 
but  his  repentance. 


'  Prov.  xix.  18.        ""  Eph.  vi.  5. 

^Lagarde:  rvitca.     So  in  Did. 
X  Lagardc  omits  rcS, 


Eph.  vi.  7.         ^  Prov.  xxx.  6. 
f  Lagarde:  aidxvvy.    So  in  Did. 


272     SEVENTH  BOOK  OF  THE  APOSTOLICAL   CONSTITUTIONS. 


Cap.  XV. —  Tor  naripa  gov 
nai  rT]v  lAijripa  ^spaTtevffei? 
Goi  airiovi  Goi  yevtO'sooS,  i'va 
ysvj]  /.laupoxporio?  ini  rij<=, 
yr/S  ?)?  Kvpio?,  6  Geo?  gov  6i- 
dcoffi  Goi  (Exod.  xx.  12)  •  tov^ 
ad£\q)OvS  Gov  nairov^  Gvyye- 
veli  Gov  /.a)  VTtepid}]^  •  rovi 
yap  oiKSiov?  rov  GTzep/AaroS 
GOV  ovx  VTtepoipei  {Is.  Iviii.  7). — 

Cap.  XVI.  —Tor  (iaGikka 
(pofirj^'fjGi^,  eiSooi  on  rov  Kv- 
piov  €GTiv  1]  x^J^poTOvia  •  rov? 
apxovra'i  avrov  ri}A.7]Gei'^  go? 
XeiTovpyov?  &eov,  ekSikoi 
yap  eiGi  TtaGi]?  adiuia'S  •  ois 
aTtOTiGars  riXo';,  q)opov  Ka\ 
TtaGav     eiGcpopdv     evyvQ0j.i6- 

VGOi.  — 

[IV.  14.]  Cap.  XVII.  —  Ov  tt poG £- 
X  e  v  g  i]  in  I  npoGBvxV'^ 
GOV  i  V  t)  }xk  pa  Ttovypia'i 
Gov,  npiv  av  XvGii?  np'  ni- 
jtplav  GOV. — A  V  trj  £  G  riv  ?/ 
66  6<i  ri'j';  S,oor]<?,  r]Z  ykvoiro 
€VTc?  vfia?  evpe^rjyai  dia 
h]Gov    XpiGtov    rov   Kvpiov 

[V.  1.]  Cap.  XVIII.  —  'H  6 h  odd? 
rov  ^  a  V  ar  o  V  e  G  riv  ev 
7cpa^£Gi  7iov7]pai<?  Beaipovjue- 
r?^  •  ev  avrij  yap  ayvoia  ^ 
Osov,  7iai  TtoWc^v  7CaH(^v\ 
nai  ^oXwv  uai  rapaxc^v  STtai- 

[V.  1.]  GayGoyi],  di'  gov  q)o  v  oi ,  jnoi- 
X  siai ,  TTopreiai,  ini- 
opniai,   E7ri^vf.iiai    vtapa- 


Ch.  XV.— Thou  Shalt  be 
observant  to  thy  father  and 
mother  as  the  causes  of  thy 
being  born,  that  thou  mayest 
live  long  on  the  earth  which 
the  Lord  thy  God  giveth 
thee.  Do  not  overlook  thy 
brethren  or  thy  kinsfolk  ;  for 
"  thou  shalt  not  overlook 
those  nearly  related  to  thee."  ' 

Ch.  XVL— Thou  shalt  fear 
the  king,  knowing  that  his 
appointment  is  of  the  Lord. 
His  rulers  thou  shalt  honor 
as  the  ministers  of  God,  for 
they  are  the  revengers  of  all 
unrighteousness ;  to  whom 
pay  taxes,  tribute,  and  every 
oblation  with  a  willing 
mind. 

Ch.  'XNW.—Tliou  shalt 
not  proceed  to  thy  prayer  in 
the  day  of  thy  ivichedness,  be- 
fore thou  hast  laid  aside  thy 
bitterness.  This  is  the  way 
of  life,  in  which  may  ye  be 
found,  through  Jesus  Christ 
our  Lord. 

Ch.  XVIII. — But  the  way 
of  death  is  known  by  its 
wicked  jiractices  :  for  there- 
in is  the  ignorance  of  God, 
and  the  introduction  of 
many  evils,  and  disorders, 
and  disturbances  ;  whereby 
come  murders,  adulteries, 
fornications,   perjuries,    un- 


*  Isa.  Iviii.  7. 

*  Lagarde  inserts  rov. 

f  Lagarde  reads  merely  ttoAAgjf  ^ecjv,  and  omits  nancSv . . .  .rapoxo-v. 


SEVENTTH   BOOK   OF   THE  APOSTOLICAL    CONSTITUTIONS.     273 


vo}.iOL,  kX  o  7t  ai ,  €  i  d  GO  X  o  - 
Xarpsiai,  }xay  i  a  i,  qy  a  p- 
}x  a  It  £  I  a  I  ,  apTVayaiy 
i/:  e  V  d  o  /.I  a  pr  V  p  I  a  I ,  v  tt  0' 
Jl  p  i  ff  £  i  ?  ,  diTtXojtap- 
6  i  a  I  y  6  o  X  oi ,  v  vr  s  p  7]  - 
q)  a  V  i  a  ,  nail  i  a  ,  a  v  ^  a  - 
d  €  I  a  ,  TtXeovs^ia,  a  i  ff  - 
X  p  oX  o  y  i  a  ,  2,7]Xorv7tLay 
B^  p  a  ff  V  T  }/  i ,  vipi]Xoq)00(Jvv7]j 
aXa8,ovsia,  aqjofi'ia,  d  i  - 
GO  y  f.io  i  a  y  a  ^  00  V  ,  a  Xj]  - 
B  €  la  ?  i'x  ^  p  oc ,  7p  £  V  S  ov  ? 
ay  a  71 1],  a  y  v  o  i  a  d ni a  i - 
o  <y  V  V  1/  ?  .  Oi  yap  tovtgov 
7tou]Tai  ov  7ioXX(^vrai 
a  y  a^  cp  ,  o  v  6  e  jc  p  iff  £  i 
6 1  H  a  i  cp  •*  aypvTtvovffiv 
ov  H  £  i  ?  TO  ay  a  3-  6  V  , 
a  XX'  £  i  ?  TO  7t  o  V  r/  p  o  V  • 
O)  V  }x  an  p  a  ^'  n  p  a  o  t  y  i 
xai  V  n  o  }A0  V  fj  '  ).i  aT  a  i  a 
aya7rc^vT£S,  d  i  go  k  o  v  - 
T  £  i     a  V  T  a.7t  o  o  o  j.i  a  y     o  v  k 

£X  £  OVV  T  £'=,  7C  T  W  X  O  V^  OV 
7rOVOVVT£?  £  7tl  K  aT  a- 
7t  O  V  OV  fX  £  V  OD  y  OV  y  I  V  GO  - 
ff  H  O  V  T  £  ?     T  6  V    7t  O  11]  a  a  V  - 

T  a  a  V  T  ov'i  ,  qj  ov  £1^  t  k  k- 

V  coVy  cp  3^  o  p  £  i  5  7t  X  a  (T  jua  - 
T05    dy  £  o  V  ,   a7roO'Tp£(po- 

f.l£VOl      £  v6£0  )X  £  V  O  V  y\     7C  a - 

Ta7rorovvT£?  3Xi/36ju£~ 

V  ov  J    TtXovffioo^''    7t  a  p  a  - 

hX  1]  T  O  I  ,   7C  £  V  7]  T  00  V    V  7t  £  p - 

o  Tt  T  a  1 ,  7tav3af.iapTi]- 
T  OL  .        'Pv  ff  3  £  ir/T  £,      T  £  n- 


lawfal  lusts,  tlicfts,  idola- 
tries, magic  arts,  witchcrafts, 
rapines,  false-tvituesses,  hy- 
pocrisies, douhle-heartedness, 
deceit,  pride,  malice,  inso- 
lence, covetousness,  ohscene 
talk,  jealousy,  confidence, 
haughtiness,  arrogance,  im- 
pudence, persecution  of  the 
good,  enmity  to  truth,  love  of 
lies,  ignorance  of  righteous- 
ness. For  they  who  do  such 
things  do  not  adhere  to  good-  [v.  2.] 
ness,  or  to  righteous  judg- 
ment :  they  ivatch  not  for 
good,  hut  for  evil;  froin 
whom  meelcness  and  patience 
are  far  off,  who  love  vain 
things,  pursuing  after  re- 
ward,  having  no  pity  on  the 
poor,  not  labouring  for  Mm 
that  is  in  misery,  nor  hnow- 
ing  Him  that  made  them ; 
murderers  of  infants,  de- 
stroyers of  the  workmanship 
of  God,  thcit  turn  atvay  from 
the  needy,  adding  affliction 
to  the  afflicted,  the  flatterers 
of  the  rich,  the  despisers  of 
the  poor,  full  of  sin.  May 
you,  children,  he  deliversd 
from  all  these. 


*Lagar(le:  ^ixaicc. 

f  Lagardc  omits  next  two  words. 


274     SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS. 


V  a  ,  ano  t  o  v  t  oo  r  an  a  v  - 
r  00  V  .^' 
[\"i.  1]  Cap.  XIX. — "Op a  j.n}  rz? 
ff  e  7t\  a  K  1]  a  }j  aTto  ri)?  €v- 
ffefJela^'  Ovh  eKuXiveU  yap, 
cpijaiv,  an''  avrf/S  Ss^ia  r)  evoo- 
rvfia\  (Deut,  v.  32),  i'va  ffvrtjb 
ev  naffiv  oh  edv  npaffffrjS  '  ov 
yap,  edv  }xi)  €KTpanrj5  s^co 
r?7?   svBsiai    odov,    dvffffefSi]- 

GElS. 


[VI.  3.]  Cap.  XX.— ilfpz  dh  f5pco- 
fj.  ar  00  V  Xeyei  ffoi  6  Kvpio^ 
Ta  ayaSd  Tfj?  yi}=  qjaysffSs 
Kai  ndv  npeai  idsffSs  go;  Xa- 
XavaxX6j^;(Is.  i.  19;  Gen.  ix.  3), 
TO  61  ai)j.a  sji^-^^'  (Deut.  xv. 
23)  •    ov  yap    rd   eidepxofisva 

,     £15    TO    ffTO/ia    KOIVOI    TOV    dv- 

Spaonor,  aXXd  Td  sunopevo- 
}A.£ya,  Xiyoo  di)  (5Xa<j(p7]i.iiai, 
naTaXaXiai  uai  si'  Ti  TOiov- 
Tov.  2v  de  qjaytj  tov  /.iveXov 
T7/5  yi")?  /.lETa  diuaioffvin];  •  oti 
£1  Ti  uaXov,  avrov,  uai  £i  ti 
aya^ov^  avTOv  '  Giro^  reavi- 
(THOiS  uai  oivob  £voo6ia8,oov 
napBtvoi?  (Zacli.  ix.  17)  *  tI? 
yap  (payetai  y  tIs  nietai  na- 
plB,  avTov  \  (Eccl.  ii.  25  graece)  ; 
ITapaivsi  Si  ffoi  na\  6  aocpo^ 
Effdpa?  Xeycov  UopsveffSe  na\ 
cpayETS  Xinaffjiara   na).   nlsTS 


Ch.  XIX, — See  that  no  one 
seduce  thee  fi-om  piety  ;  for 
says  He  :  ''  Thou  majst  not 
turn  aside  from  it  to  the 
right  hand,  or  to  the  left, 
tliat  thou  mayst  have  under- 
standing in  all  that  thou 
doest."  '  For  if  thou  dost 
not  turn  out  of  the  right 
way,  thou  wilt  not  be  un- 
godly. 

Ch.  XX. — JVoiv  concerning 
the  several  sorts  of  food,  the 
Lord  says  to  thee,  "Ye  shall 
eat  the  good  things  of  the 
earth  ;  "  "  and,  "  All  sorts 
of  flesh  shall  ye  eat,  as  the 
green  herb  ;  "  ^  but,  "  Thou 
shalt  pour  out  the  blood."  ^ 
For  "not  those  things  that 
go  into  the  mouth,  but  those 
that  come  out  -of  it,  defile  a 
man ;  '"^  I  mean  blasphemies , 
evil- speaking,  and  if  there 
be  any  other  thing  of  the 
like  nature."  But  "  do  thou 
eat  the  fat  of  the  land  with 
righteousness."''  For  *Mf 
there  be  anything  pleasant,  it 
is  His  ;  and  if  there  be 
anything  good,  it  is  His. 
Wheat  for  the  young  men, 
and    wine     to     cheer     the 


'  Deut.  V.  32. 
^  Matt.  XV.  11. 


"  Isa.  i.  10. 
^  Mark  vii.  22. 


=  Gen.  ix.  3. 
'  Zeeh.  ix.  17. 


*  Deut.  XV. 


*  Lagarde:  irdvrcov. 

X  Lagarde  omits  from  here  to  end  of  chapter. 


f  Lagarde:  dpidrepd. 


SEVENTH  BOOK   OF   THE  APOSTOLICAL    CONSTITUTIONS.      275 


yXvxaG'/.ia'TCY  7cai  f.u)  XvTteiffBs 
(Neh.  viii.  10). 


Cap.  XXI.  —  ^An  6  d  k  t  g5  v 

£  id  ojX  o  B  V  T  00  V  q)  s  v  y  et  £ , 
€7ti  Ti/utj  yap  daif-iovoDv  Bvov- 
01  ravra*  eqi  vfSpei  d?/Xa6>} 
Tov  /.wvov  Qeov  •  onco-,  /<//  yd- 
VT^ffBe  KOivojvoi  daif^iorcov. 

Cap.  XXII.  —Hepl  6t 
panriayLaro'iy  go  EniGno- 
7tE  i)  Ttpecj^vTepe,  ydi]  fxtv  nai 
nporepov  6i£Tcx^a/.is3^a,  jiai 
vvv  di  (pafiev  on  ovtco 
^anriffeii,  coi  6  Kvpioi 
diera^aro  i)j.iiv  Xeycov  Ilopev- 
Bsvras  j^iaSjfTSvffare  Travra  ra 
is  vi],  (3  an  T  i8,o  y  r  E'^  a  v  - 
r  0  1)  ^  El?  TO  o  V  o fxa  tov 
n  a  T  po  ?  nai  tov  Tlov 
jiai  TOV  a  y  io  V  II  v  E  v  - 
fx  a  T  o  '?  ,  diSaffuovTE?  avT0v5 
TripEtv  TtavTa  bffa  Er£TEiXa/.i7jv 
v/xiv  (Matt,  xxviii.  19)  •  tov 
arroffTEiXavTo?  IlaTpoi,  toij 
eXSovto?  XpiffTov,  tov 
fj.apTvpijffavTO'i  napauXijTOV. 
XpiCTEi?  dt  TtpcaTov  iXaicp 
ayicp,  ETtEiTa  fianTiGEi^ 
V  6  (X  T  I  nai  [^ro^  TEXEVTaiov 
GqopayiGEi'i  }xvpcp  '  i'va  to  fxhr 


maids.''  For  "who  shall 
eat  or  who  shall  drink  with- 
out Him  ?  "  '  Wise  Ezra ' 
does  also  admonish  thee,  and 
say  :  "  Gro  your  way,  and  eat 
the  fat,  and  drink  the  sweet, 
and  be  not  sorrowful. "  ^ 

Ch.  XXI. — Bid  do  ye  ah-  [yi.  3.j 
stain  from  things  offered  to 
■idols  ;  ^  for  they  offer  them 
in  honor  of  demons,  that  is, 
to  the  dishonor  of  the  one 
God,  that  ye  may  not  be- 
come partnei's  with  demons.=-ii 

Ch.  XXII. — Now  concern-  [vii.  i.] 
ing  Baptism,  0  Bisho]?,  or  ' 
Presbyter,  wc  have  already 
given  direction,  and  we  now 
say,  that  thon  shalt  so  hajjtize 
as  the  Lord  commanded  us, 
sajing  :  ''Go  ye,  and  teach 
all  nations,  l)aptizing  tliem 
into  tlie  name  of  the  Father, 
and  of  the  Son,  and  of  the 
Holy  Ghost,  teaching  them 
to  observe  all  things  what- 
soever I  have  commanded 
you  :  "  '  of  the  Father  who 
sent,  of  Christ  who  came,  of 
the  Comforter  who  testified. 
But  thou  shalt  beforehand 
anoint  the  person  with  holy 
oil,  and  afterward  haptize 
him  ivitli  water,  and  in  the 
conclusion  shalt  seal  him 
with  the  ointment ;  that  the 


'  Eccles.  ii.  25,  LXX. 

*  The  words  from  "  Wise  Ezra  "  to  "  sorrowful  "  are  omitted  by  Lagarde. 

*  Neh.  viii.  10.  "  1  Cor.  x.  20.  '  Matt,  xxviii.  19. 


*  Lagarde :  axxd. 


276     SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS. 


Xpi^l^oc  jASTOxy]  11  Tov  ayiov 
Ttrevj^iaTo?,  to  da  vdoop 
GVjxjioXov  rov  Saratov 
to  6h  jA.vpoJ''  (XcppayU  ra)v 
Gvv^j]H(2)i\  Ei  6 8  fxrjre  i'Xai- 
ov      rj      jui'/TS       jAvpov,      ap- 

KSl*    vdoDp      JitXl      TtpoG    JpfCzr 

jcai  Ttpoi  ffqjpayida  iiai 
TTpo?    o/.ioXoyiav   tov    aTToSa- 

rOVTO?    I'fTOl  <jVVa7tO^VT](JKOV- 

[VII.  4]  TO?.        n  p  6    de    TOV     /3a7t- 

T  i  ff  pia  T  O  ?     V1](JT€V(jaT0J 

6  fta7tTi8,op.svoi'  Kai 
yap  o  Kvpio?  Ttpc^tov  ftocn- 
tw'^B.i'i  V7t6  looavvov  nai  eii 
T7]v  a'piijxov  avXiffBelSy  /xsTe- 
7ts.iT a  Evt](}Tev0s  TSGffapauov- 
Ta  Tfi-iepa?  nai  TSGGapanovTa 
vvKTa'i.  E(3a7tTi(3^}]  dh  nai 
srrfffTevffsv  ovk  avTOG  aTtopv- 
TtGoffEoo?  i)  vjjffTSia?  jp£/«r 
s'xoov  i)  na^ap(jeca5  o  Tfj  qjv- 
GEi  kaS^po?  nai  ayio?,  <x/\A'  i'va 
uai  looavvij  aXijS'siai^  rrpoff- 
/j.apTvp7/ff)j  nai  7)}aiv  vnoypajx- 
p.ov  Ttcxpa^xv^^^^-  OVKOVV  o 
/xtvlvvpio?  OVK  ei?  savTov  7ta- 
3off  afiaTtTiGaTO  r/  Savn'TOV  i) 
aTcaffraGiv  [ovoeTtGo  yap  ov- 
dtv  TOVTGov  eysyovei) ,  aXV 
£15  diaTa^iv  ETepav.  dio  nai 
aTt  £^ov(Tia?  piSTa  to  paTtTi- 
G)xa  v7]GTevei  &??  Kvpio?  Icjav- 
rov  •  6  6e  ei?  tov  avTov  Sa~ 
vaTov  fxvovpisvoi  TtpOTSpOV 
ocpeiXsi  y7]GT£vGai  nai  tots 
j3a7tTiGaG^ai\  (oi;  yap  dbcaiov 
TOY  GvvTacpsvTa  Kai  Gvvava- 


anointing  with  oil  may  be 
the  participation  of  the 
Holy  Spirit,  and  the  water 
the  symbol  of  the  death  [of 
Christ],  and  the  ointment 
the  seal  of  the  covenants. 
But  if  there  be  neither  oil 
nor  ointment,  water  is  sutJi- 
cient  both  for  the  anointing, 
and  for  the  seal,  and  for  the 
confession  of  Him  that  is 
dead,  or  indeed  is  dying  to- 
gether [with  Christ].  But 
hefoi'e  Baptism,  let  him  that 
is  iaptized  fast ;  for  even 
the  Lord,  when  He  was  first 
baptized  by  John,  and  abode 
in  the  wilderness,  did  after- 
ward fast  forty  days  and 
forty  nights.  '  But  He  was 
baptized,  and  then  fasted, 
not  having  Himself  any  need 
of  cleansing,  or  of  fasting,  or 
of  purgation,  who  was  by 
nature  pure  and  holy  ;  but 
that  He  might  testify  the 
truth  to  John,  and  afford  an 
example  to  us.  Wherefore 
our  Lord  was  not  baptized  in- 
to His  own  passion,  or  death,  ^ 
or  resurrection — for  none  of 
those  things  had  then  hap- 
pened— but  for  another  pur- 
pose. Wherefore  He  by  His 
own  authority  fasted  after 
His  Baptism,  as  being  the 
Lord  of  John.  But  he  who 
is  to  be  initiated  into   His 


Matt.  iii.  iv. 


*  Lamrde :  to. 


f  Lagarde:  pcxzrid^ijvai. 


SE^'EXTH   BOOK   OF   THE  j^POSTOLICAL   COXSTITUTIONS.      277 


GTavra  rrap^ avTijv  Ttjv  ava~ 
araaiv  uaTtjqjeiv) ,  ovyap  nv- 
pwi  6  av^poo7to<i  T?/?  diara- 
^eao?  rfjs  rov  dcjTrJpo?  •  eyrei- 
TTsp  6  f.iiv  deffrtoTi]?,  6  dh  vm)- 

KOO?. 


Cap.  XXlIl.  —  Ai  de  vjj- 
ff  T  ei  a  I  V  )x  CO  V  ^ii]  s  6  r  oo  - 
G  av  )x  sr  d  r  c^  r  v  n  o  - 
up  IT  c5  V  ,  vi^ffrevovGi 
yap  6  s  V  r  i  p  a  G  a  (3  f3  a  - 
r  CO  V  H  a  I  7T  e  jj.  7t  r  1^  . 
'T/xsi'^  de  ?}  rd?  Ttevrs 
vt]GrEvGars  7)iupa^,  i)  r  e  - 
T  pad  a  71  a  I  7t  a  pa  G  xevyv  • 
on  rrj  juev  rarpocdi  i)  npiGii 
iB,i'}\'^Ev  rj  Kara  rov  Kvplov, 
lovSa  XPVM^^^''^  enayyeiKa- 
fxevov  TTJV  Ttpodoffiav  •  r7]v  6e 
7tapaGnev7]v,  on  ETta^ev  6  Kv- 
pio?  iv  avtrj  TtdBo^  to  did 
Gtavpov  VTto  TJovriov  UiXd- 
tov.  To  Ga^^arov  jxevroi  rial 
rriv  jivpia7a)v  ioprd8,srej  on 
TO  iJiev  dr//xiovpyia?  sGTiv  vno- 
fAV7]i.ia,  7)  6t  avaGTaffeoj';.  "Er 
6e  /Aovov  Gaftftarov  vjaiv  cpv- 
\a71rtov  Ev  oAgj  rc5  Eviavr(^. 
to  n~i^  rov  Kvpiov  raq>7j?,  onep 
V7/Grev€iv  7tpoGr}7iEv^  aW  ovx 
eopra2,£iv  •  eV  oggo  ydp  6  67J- 
/xiovpyS?  VTto  yifv  rvyxdvEi, 
iGxvporepov  ro  Ttspi  avrov 
TTEvS'o?  rij?  jiard  rt)v  Srjpiiovp- 
yiav  xo^pd?)  on  6  67]fxiovpy6? 


death  on  gilt  first  to  fast,  and 
then  to  be  baptized.  Fcr  it 
is  not  reasonable  that  he 
who  has  been  buried  [with 
Christ],  and  is  risen  again 
with  Him,  should  ajDpear  de- 
jected at  His  very  resurrec- 
tion. For  man  is  not  lord 
of  our  Saviour's  constitution, 
since  one  is  the  Master  and 
the  other  the  servant. 

Ch.  XXIII.— ^w^  Jet  not  [viii.  1.] 
yow  fasts  he  ivitli  the  Ityjjo- 
crites  ;  for  tliey  fad  071  the 
second  ayul  fifth  days  of  the 
iveelc.  But  do  ye  either  fast 
the  entire  five  days,  or  07i  the 
fourth  day  of  the  week,  and 
on  the  day  of  the  pre2)ara^ 
tion,  because  on  the  fourth 
day  the  condemnation  went 
out  against  the  Lord,  Judas 
then  promising  to  betray 
Him  for  money ;  and  you 
must  fast  on  the  day  of  the 
preparation,  because  on  that 
day  the  Lord  suffered  the 
death  of  the  cross  under  Pon- 
tius Pilate.  But  keep  the 
Sabbath,  and  the  Lord's  day 
festival ;  because  the  former 
is  the  memorial  of  the  crea- 
tion, and  the  latter  of  the 
resurrection.  But  there  is 
one  only  Sabbath  to  be  ob- 
served by  you  in  the  whole 
year,  which  is  that  of  our 
Lord's  burial,  on  which  men 
ought  to  keep  a  fast,  but  not 
a  festival.     For  inasmuch  as 


278      SEVENTH   BOOK   OF   THE  APOSTOLICAL   COXSTITUTIOXS. 


ro5r  iccvTOV  dt/f.iiovpyTj/iaTcov 
(pvffei  rs  nai  d^ta  ri/.iicDTepo;. 


Fill.  2.]     Cap.     XXIV.  —'0  tav     6e 

TT  poae  V  X  y  (^  ^  £y  M  '}  y  i-^  ^  - 
(}  S*  £  CO  5  0  1  vTtOKpirai, 
aX\^  a??  o  KvpioS  i)  fxiv 
i  V  r  (£)  svayysXlco  6  i  e  - 
r  a  B,  a  r  o  ^  o  v  t  co  n  p  o  G  e  v  - 
X  £  G  ^  s  ^'  n  a  T  €  p  i/  fi  CO  V  6 
£  V  r  o  I  ?  ovpavoi?,  a  y  i- 
a  (J  B  1}  r  CO  TO  6  V  o  fj.  a  Gov 
£  X  2^  e  T  CO  7)  fi  a  G  iX  £  i  a 
GOV'  y£VTj'2r]roo  to  S-  £  - 
Xr^  /x  a  GOV  o)  ?  iv  ov  pav  ca 

71  a  \      £  7t  I      r  ?)  ?      y  V  ^  '        TOT'' 

a  pr  ov  7//<o5r  r  6  v  i  it  i  - 
o  V  G  I  o  V  (Jo?  yi^iiv  G  1)  - 
/.i£ p  o  V  •  uai  a  q)  £  ^  >/  j.i  I  v 
ra  0(p£iXr/jiifXTa  ?^  /.i  go  v,  00  ? 
Mai  Tf  fx  £  I  £  a  q)  i  £  u  £  V  r  oi<s 
ocp£iX£rai<i    1}  }x  00  V  •     nai 

yiT}    £iG£V£yH1^i    7]  f.1  d  <i    £is 

7r£ipaGjJ.ov,  aXX  d  p  v  - 
G  ai    ?}  /.(  d  5    an  6    r  o  v    tt  o  - 

V  If  p  o  V  '  or  I  GOV  £  G  T  I  V 
7]  fiaGiX£ia  *  £  i?  t  o  i)  S  a  I  c^  - 

V  a  i  •  afxiiv  "  (Matt.  vi.  9  sqq.). 
[VIII.  z.^T  pi  ^    r  rj  <i    T]  f.1  £  p  a  'i    o  v  t  co 

7tpoG£VX£(32^,  TtpoTtapa- 
GK£VaS,ovT£'i  £avTov?  aBiovZ 
rij^  vioB£Gia?  rov  narpoZ^  i'va 
JX7^,  ava^iGO?  V/.IGOV  avTOv  na- 
r£pa  KaXovvTGOv,  ov£i6igB7Jt£ 


the  Creator  was  then  under 
the  earth,  the  sorrow  for 
Him  is  more  forcible  than 
the  joy  for  the  creation ;  for 
the  Creator  is  more  honor- 
able by  nature  and  dignity 
than  Plis  own  creatures. 

Ch.  XXIV. — Noiv,  "ivJien 
yejjrat/,  be  not  ye  as  the  hypo- 
crites ; "  '  hut  as  the  Lord 
has  appointed  us  in  the  Gos- 
pel, so  pray  ye :  "  Our 
Fatlier  who  art  in  Heaven, 
hallowed  te  Thy  name  ;  Tliy 
hingdom  come;  Thy  will  he 
done,  as  in  Heaveii,  so  on 
earth  ;  give  us  this  day  our 
daily  hr end  ;  and  forgive  lis 
our  debts  [Bid.  debt],  as  toe 
forgive  our  debtors ;  and 
lead  us  not  into  temptation, 
hut  deliver  us  from  evil  [or 
the  evil  One,  i.e.,  the  Devil]; 
for  Thine  is  the  kingdom /or 
ever.  Amen."  ^  Pray  thus 
thrice  in  a  day,  preparing 
yourselves  beforehand,  that 
ye  may  be  worthy  of  the 
adoption  of  the  Father  ;  lest, 
when  you  call  Him  Father 
unworthily,  you  be  re- 
jDroached  by  Him,  as  Israel 
once  His  first-born  son  was 
told  :  "If  I  be  a  Father, 
where  is  my  glory  ?  And  if 
I  be  a  Lord,  where  is  my 
fear?"'  For  the  glory  of 
fathers    is    the    holiness   of 


'  Matt.  vi.  5.  •'  Matt.  vi.  9,  etc. 

*Lagarde:  xai  r)  Suvami  Hal  ij  86%(x.. 


'  Mai.  i.  6. 


SEVENTH   BOOK   OF   THE  APOSTOLICAL   CONSTITUTIONS.     279 


V7t'  avTov,  a?3  nai  o  IffpatjX  o 

note  7rpGDTOT07lO?  VIO?  T/HOVffSV 

cTi  El  7tari)p  sifxi  iyao,  nov  i'ff- 
riv  T}  SoB,a  }.iov  j  Jiai  si  Kv- 
pio?  eifxi,  Ttov  i'ariv  o  cpo^o? 
jiiov  (Mai.  i.  6)  j  doSa  yap  na- 
repa)v  oGior-rj'^  7taida)v  nal 
rifxrj  6e(J7toT(^v  oikstc^v  (po- 
/?o?,  Goffnep  ouv  to  ivavriov 
aSoSia  iiai  avapxioc  '  Ai^ 
vjua?  yap,  q)?}ffL,^  ro  ovo/.ia 
juov  ^Xaffq))]j.isirai  iv  TOi? 
sSvem  (Is.  lii.  5). 
Cap.     XXV.  —  rivsffBe    Si 

7CaVT0T8  evXOlplGT-OL,  COd  TtlGTOl 

'      '         '  -  (>    ~1  > 

jtai  evyvGOj-iovsi  oovaol  •   tt e pi 

/.le  r      r  ?/  5      evxocp^f^tiai 

o  V  r  00  Xeyovre?  ^'  E  vxoc- 

p  I  ff  r  o  V  i-i  I  V    ff  01  ,    7t  a  r  £  p 

ij  U  (^  V  ,      V  Tt  h  p     8,  cofj  <;     ?)  ? 

eyvGjpiGai      i)  fxi  r      did 

111  G  OX)    70?)    7t  aid  o  'i   GOV, 

6i'  ou  nai  ra  itavta  i7tob]GaG 

nai    T(^v   oXoov    Trpovosi?,     ov 

uai    aTTeffTSiAa?    am    Goor-qpia 

Trj  ?}fi€T£pa  yeveffS-ai  dv^poo- 

nov,  ov  Kai  GvrexooprjffaZ  na- 

Seiv    7{ai    aTTo^aveij^,    ov  jtai 

avaGrifffa^   £vdoni]6a<i    8oB,a- 

Gai    nai    ena'^iGai  en  de^iwv 

Gov,     Si'     ou    nai     STn-fyyEiXoo 

?f/j.iv  TJjv  avaGTaGiv  rc^v  ve- 

upc^v.     2v    dtGTTora    navro- 

npdrop    Qec  aiojvie,    go  G  7t  E  p 

i]v      T  ov  T  o      SieGJiopTTi- 

G  )x  av  o  V    K  a).    Gvvax^l^^ 

ayavaro     ah     dpro^,     ovtgo 

Gvvayaya  Gov   t  r)  v  a  k  - 


their  children,  and  the  hon- 
or of  masters  is  the  fear  of 
their  servants,  as  the  con- 
trary is  dishonor  and  con- 
fusion. For  says  He : 
"Through  you  my  name  is 
blasphemed  among  the  Gen- 
tiles.'" 


Ch.  XXV.— Be  ye  always 
thankful,  as  faithful  and 
honest  servants  ;  and  con-  US.  i,  3.] 
cerni?ig  the  eucliaristic 
tlianTcsgiviiig  say  thus :  We 
tlianh  Thee,  our  Father,  for 
that  life  which  Thou  hast  " 
made  hnoivn  to  us  hy  Jesus 
Thy  Son,  by  whom  Thou 
madest  all  things,  and  takcst 
care  of  the  whole  world  ; 
whom  Thou  didst  send  to  be- 
come man  for  our  salvation  ; 
whom  Thou  hast  jierniitted 
to  suffer  and  to  die  ;  whom 
Thou  hast  raised  u]^,  and  been 
pleased  to  glorify,  and  hast 
set  Him  down  on  Thy  right 
hand ;  by  whom  Thou  hast 
promised  us  the  resurrection 
of  the  dead.  Do  Thou,  0 
Lord  Almighty,  everlasting 
God,  so  gather  together  Thy  [ix.  4.] 
church  from  the  ends  of  the 
earth  into  Tliy  kingdom,  as 


'  Isa.  hi.  5. 

*  Lagarde  omits. 


280     SEVENTH   BOOK   OF   THE   APOSTOLICAL   CONSTITUTIONS. 


H  A.J]  ff  I  a  y  a  TV  o  r  od  v  n  8  - 
p  dr  CO  r  r  t]  -,  y  fj  'S  si  S*  a  i/.r 
ftaffiXeiav.  "En  evxoipi- 
Gtovjj.Ev,  Ttaref)  i)}awv^  vTtsp 
Tov  Ti/Aiov  aifxaro^  IijGov 
Xpwrov  TOV  £HXvBtvro? 
VTtep  t/jucov  7iai  tov  tij.iiov 
CGojuaTO?,  ov  Kai  avriTVira 
Tavra£7tiTs\ovi.i£v,  avrov  6ia- 
Ta^a/^ievov ijjaiv  jiaTayysAXeiv 
TOV  avTOv  BavcxTov  •  6i^  av- 
Tov  yap  aoi  nai  i)  6  o  ^  a  e  i  ? 
T  o  v  G  a  t  oj  y  a  ?  '  aju7fy.' 
lix.  5.]  M  7/ (^  £  z  5  dt  eff^ieTcj  s^ 
a  v  r  CO  V  tgjv  a/.iV7/TCJv,  aA- 
A  a  /.I  6  y  01  o  I  f3  a  (3  a  n  t  i- 
ff  /xi  V  o  I  £i?  tov  tov  Kvpiov  f 
BocvaTOv.  El  Se  Ti?  ajuv7jTo; 
KpvipaS  iavTOv  j.ieTaX(x/3r],  7ipi- 
fjia  aiGomov  cpayerai,  oTi  /<;/ 
cSk  r?/?  fz5  XpiffTov  TtiffTeoD? 
fAETsXaftsy  chy  ov  3€/.ii?,  sis  ti- 
fxopiay  iavTov  '  ei  di  Ti?  naTa 
ayyoicxy  j^ieTaXaftoi,  tovtov 
taxiov  GToix^iwaayTEZ  /a;?;- 
ffaTe,  OTtooS  i^iTj  jiaTaq)poy7]r7)s 
e^iXBoi. 


[X.I.]      Cap.     XXYl.  —  M6Ta     da 
Tifv   /xSTaXrppiy   o  v  T  co  S    s  v  - 

XCXpi()T7J(}aT€      ^'  E  V  xoc  - 

pi(XT0V/.iey  6  0  1,  6  ©fd?  7ia\ 
7t  aT  7]  p   h]0ov    TOV  Goorypo'i 


this  [corn]  was  once  scat- 
tered, and  is  now  become 
one  loaf.  We  also,  our  Fa- 
ther, thank  Thee  for  the 
precious  blood  of  Jesus 
Christ,  which  was  shed  for 
ns,  and  for  His  precious 
body,  whereof  we  celebrate 
this  representation,  as  Him- 
self api^ointed  us,  "  to  show 
forth  His  death.'"  For 
through  Him  gloi^y  is  to  be 
given  to  Thee  for  eve7\ 
Amen. 

Let  710  one  eat  of  these 
tilings  that  is  not  initiated  ; 
hut  tJiose  07ily  ivlio  have  heen 
hnptized  into  the  death  of 
the  Lord.  But  if  any  one 
that  is  not  initiated  conceal 
himself,  and  partake  of  the 
same,  he  eats  eternal  judg- 
ment ;  ^  because,  being  not 
of  the  faith  of  Christ,  he  has 
partaken  of  such  things  as  it 
is  not  lawful  for  him  to  par- 
take of,  to  his  own  punish- 
ment. But  if  any  one  is  a 
partaker  through  ignorance, 
instruct  him  quickly,  and 
initiate  him,  that  he  may 
not  go  out  and  despise  you. 

Ch.  XXNl.—Aftei'  the 
participation,  give  thaiiks  i7i 
this  manner :  We  thanJc  thee, 
0  God,  and  Father  of  Jesus 
our   Saviour,  for   Thy  holy 


1 1  Cor.  xi,  26. 

*  Lagarde  inserts  ttjv. 


■"  1  Cor.  xi.  29. 

f  Lagarde  inserts  ;j:pz<jro{;. 


SEVENTH  BOOK  OF   THE   APOSTOLICAL   CONSTITUTIONS.     281 


tfjxcay,  V  TV  e  p  rov  ayiov 
[ovo/xaTo?  GOV,  oni.  by 
Ueltzeii,  but  in  nearly  all  other 
eds.*]  ov  nar  £  G n7]y  00 (J a  ^ 
i  V  ^  fj.iv  y  71  a  I  V  7t  £  p  r  if  <i 
y  7^  CO  ff  €  oa  S  7tai  Tt  i  ff  r  €  co  5 
Hal  ayaTtr]^  u  ai  a^  av  a  - 
C  i  a  S  7/5  i'dcouaG  i}}xiv  dia 
Ii]  a  oi)  T  ov  7t  aid  6  5  ff  ov  . 
2 V  d E  <j  Tt  o  r  a  n  a  v^r  o- 
nparop,  6  Qao?  rc^r  oXoov, 
6  ?c  T  i  (J  a  5  rov  kog  jx  ov 
jtai  ra  iv  a  v  r  (^  6i'  av- 
rov,  Hal  vojuov  Harecpvrevffa'S 
£v\  raiG  ipv^txiG  i)}.i(^v  nai  r  a 
7t  p  6  i  fXEtaXippiv  71  po  - 
evrpeTtiGaZ  a  r  3'  p  go  - 
7t  o  I  S  •  o  Qsos  rwv  dyioov  ical 
aj.(£/.i7rTcov  Ttarepoov  i)}.icov, 
AfSpaafx  Hal  Iffaait  jtai  la- 
Hco/3,  r(^v  Ttiffrc^v  dovXoov 
GOV  6  dvvaroi  Geo?,  6  ni- 
<Xro5  Hal  aXr/B^ivo?  nal  aipsv- 
6rfS  ev  raiG  snayyeXiai?  •  o 
a7toffr£i/\a<i  £7ti  yrjZ  Irfffovv  rov 
Xpiffrov  ffov  avSpGOTroi?  av- 
vavaGrpacprfvai  <«??  av^poo- 
Ttov,  Qsov  ovra  Xoyov  ?cal 
avSpcoTTov,  Hal  rr/v  nXavr^v 
7tpoppi8,ov  aveXsiv  *  avr6<i  nal 
vvv  6i^  avrov  }xv7](j3i]ri 
T  7/  ?  a  y  ia  5  ffov  i  hh\7]  - 
ff  ia  ?  ravr7]<i,  ?)v  TtepiETtov/ffoo 
rw  rifj-icp  ai'fiari  rov  Xpiffrov 
GOV,  Hal  p  V  ff  a  I  a  V  r  7]  V 
a  7t  o  Tt  a  V  r  o  <i  7t  o  v  7]  p  o  v 
Hal  r  eX  €  i  00  G  ov  avr7)v 
EV  r  i)  a  y  a  7t  7]  Gov  nai  rij 
aXrj^sia  Gov,  iial  G  v  v ay  ay  £ 


name,  u'liich  Thou  hast  made 
to  inliaMt  among  us;  and 
that  1c7ioiuledge,  faith,  love, 
a7id  i77wiortaliti/  which  Thou 
hast  given  us  through  Thy 
Son  Jesus.  Thou,  0  Al- 
mighty Lord,  the  God  of  the 
universe,  hast  created  the 
World,  and  the  things  that 
are  therein,  by  Him ;  and 
hast  planted  a  law  in  our 
souls,  and  heforehand  didst 
prepare  things  for  the  con- 
venience of  men.  0  God  of 
our  holy  and  blameless  fa- 
thers, Abraham,  and  Isaac, 
and  Jacob,  Thy  faithful  ser- 
vants ;  Thou,  0  God,  who  art 
]30werful,  faithful,  and  true, 
and  without  deceit  in  Thy 
promises  ;  who  didst  send 
upon  earth  Jesus  Thy  Christ 
to  live  with  men,  as  a  man, 
when  He  was  God  the  Word, 
and  man,  to  take  away  error 
by  the  roots  :  do  Thou  even 
now,  through  Him,  he  mind-  [x.  5.] 
ful  of  this  Thy  holy  church, 
which  Thou  "hast  purchased 
with  the  precious  blood  of 
Thy  Christ,  and  deliver  it 
from  all  evil,  and  perfect  it 
171  Tliy  love  and  Thy  truth, 
and  gather  us  all  together 
into  Thy  hingdo7n  'lohich 
Tliou  hast  prepared.  Mar- 
anatha.  "  Hosanna  to  the 
Son  of  David.  Blessed  be 
He  that  comcth  in  the  name 


*  Lagarde  omits  6ov. 


•j-  Lagarde  omits. 


282     SEVENTH  BOOK  OF   THE   APOSTOLICAL   CONSTITUTIONS. 

7t  a  V  r  a^     7/  /( ^  ?     e  iz     1 1)  v  of    the    Lord  "  ' — God     the 

ff  Tfv  ft  aGiXeiav ,  ?}  r  rjr  oi-  Lord,  who  was  manifested  to 

jxaGa'i      avrrjv       [ort'r//].  us  in  the  flesh.     If  any  one 

[s..  b.}  M a  p  a  V  a  ^  a  '       00  ff  a  v  v  a  be  holy,  let  him  draw  near  ; 

r  o5  vi(^  [Did.  S'scp],  Aaftid,  hut  if  any  one  he  not  such, 

ivXoyy]f.dvo'i   6    spxojusvo?    Ev  let  him  become  such  by  re- 

6v6jA.ari  Kvpiov,   Qeo?  Kvpio?  pentance.      Permit    also   to 

o   EnicpavBi<i   i]fxiv  ev  ffapjii."  your  presbyters  [Z)«V/.  to  your 

[X. 6.]  E  i'  T  I  ?  ay  loi,   7t  p  o  0 e p x^-  prophets],  to  give  thanks. 
G^  QD  •  e  I   6  e    T  I  ?    o  V  K   iff  - 
r  I ,  y  I  V  i:  (J  ^  00  6  I  a    fA  sr  a- 

[X.  7.]  y  o  z  ar  ?  .  ETtiTpsTtsrs  d  h 
Hoi  roi<i  TtpEGftvripoi'i  [Did. 
7rpoq)f}Tai?]  vj.i(^v  e  vx  oc pi- 
G  r  siv . 

Cap.  XXVIL— TTfpz  dh  rov  Ch.  XXVIL— Concerning 

jxvpov   ovraj?    BvxocpLGri'^GaxE  the  ointment  give  thanks  in 

^^ EvxoipiGtorji.iav  Goi,  Qsh  d?^-  this  manner:  We  give  Thee 

juiiovpye  rwv  oXoov,   nai  vnlp  thanks,  0  God,  the  Creator 

ri;?  Evcodia'i    rov   jxvpov,    nai  of  the  whole  world,  both  for  _ 

vTthp  rov  a^avarov  ai(^vo?  ov  the   fragrancy   of   the    oint- 

eyrajpiGa?  r})Xiv  did  ItjGov  rov  ment,  and  for  the  immortal- 

TtaiSo?  GOV '  on  gov    eGriv  t)  ity   which   thou   hast   made 

do^a  nai  7)  Svvajxi?  €1?  rov5  known    to   us   by   Thy   Son 

aicova';  •    ajAjjv.^'  Jesus.      For    Thine    is   the 

[XI.  1.]     "0  5    edv    sXBc^v    ovrao?  glory     and    the    power    for 

avxoipiGrfj,         npoGdiB,a-  ever.       Amen.        Whosoever 

GBai      avror      00?      Xpi-  comes    to    you,     and    gives 

Grov  fxa^r}rr}v  •    ear  dh  d\-  thanks  in  this  manner,  re- 

X?jv     diSax^}^     KTjpvGGij  ceive  him    as  a   disci jdIc   of 

Trap'    yv    vpciv    napidcoKEv    6  Christ.      But   if   he   preach 

XpiGros  61'  i)fx(^v,  rep  roiovrcp  another    doctrine,    different 

^7)   Gvyx^opsire    svxapiGrelv  '  from  tliat  which  Christ  by 

vftpi8,£i    yap  6    roioijros    rov  us  has  delivered  to  you,  such 

Qeov,  I'/TTsp  do^dB,£i.  an  one  you  must  not  permit 

to  give  thanks  ;  for  such  an 
one  rather  affronts  God  than 
glorifies  Him. 

[XII.  1]     Cap.  XXVIIL  — 7T«?   dh   6  Ch.  XXYlll.—Btit  who- 

'  1  Cor.  xvi.  22  ;  Matt.  sxi.  9;  Mark  xi.  10. 


SEVENTH  BOOK  OF   THE   APOSTOLICAL   CONSTITUTIONS.      283 


6 ojiijxaG ^ Ei<i,  ovrco  de- 
XiffBao'  ffvrsffiv  yap 
axsts,  uai  d  v  r  aa  ^  e 
y  V  CO  V  a  I*  S  e  $  I  a  V  y  a  p  i- 
ffTspdv  nal  dianpivai  if^ev- 
6odi6aff7iaXov5  didatJicaXcov. 
'EXBovti  juiv  roi  ro5  didtxana- 
Ao?  £K  ipvxjj?  anixopuyijaaTS 
rd  diovTa  •  Tcp  de  if^evdodida- 
ffudXco  ScjffETS  pitv  rd\  npo^ 
XpsiixVy  ov  TtapadtSsffSs  da 
avTOv  T?}v  7t\dvi]v,  ovre  firfv 
(jv/xTtpoffev^jjffSa  avrcp,  i'va 
f-u)  <}Vj.ijiii(xvS?)Ta  avTcp.  TJ a  ? 
Tt  poq)ijr  7]  <i  aXrj^  I  V  o  ^  ?} 
6  I  6  d  a  K  a  X  o  ?  apxojj.avo'^ 

Ttpo'i  v/uds  aB,io<i  a  (J  r  I 
t?)  5  T p  o  q)  TJ  ?  00  ?  a py  ar  ij  i 
Xoyov  diHaLOffvyt]'^. 


Cap.  XXIX. —  Udffav  dn- 
a  pxv  ^  y^'i^'i^ijI'i-aToov  Xi]- 
vov,  dXojvo?  f3  o  (^  V  ra 
nal  TT  p  o  (3  a  T  QD  V  S  go  ff  a  i  ? 
Toib  lapavffiv,  i'va  avXoyr/3oj- 
(Jiv  ai  aTToSijjcai  Tfov  raixaioav 
GOV  nai  rd  ancpopia  r//?  yr}'i 
GOV,  nai  GXTjpix'^i}'^  GiTcp  nai 
oivcp  uai  aXaio),  uai  ai^jSrfS'i) 
ra  ftovjioXia  rc^v  ^og5k  gov 
xai  rd  TTOi/Avia  rcav  TCpoftdroov 
Gov  '  TtaGav  dauarijv  dooGai? 
rep  opcpavcp  nai  rPj  XVft(^->  "^  ^ 
7t  r  CO  X  (p  yiai  rep  npoGrfXvrcp. 
II  d  G  a  V  aTT  a  p  xi}  y  dprcov 


soever  comes  to  you,  let  Jiim  de 
first  examined,  and  then  re- 
ceived;  for  ye  have  under- 
standing, and  are  able  to 
Tcnow  the  right  hand  from 
the  left,  and  to  distinguish 
false  teachers  from  true 
teachers.  But  when  a 
teacher  comes  to  you,  sup- 
ply him  with  what  he  wants 
with  all  readiness.  And 
even  when  a  false  teacher 
comes,  you  shall  give  him 
for  his  necessit}^  but  shall 
not  receive  his  error.  Nor 
indeed  may  ye  pray  together 
with  him,  lest  ye  be  jiolluted 
as  well  as  he.  Every  true  [xiii.  i,  2.] 
Prophet  or  Teacher  that 
comes  to  you  is  loorthy  of  his 
maintenance,  as  being  a  la- 
bourer in  the  word  of  right- 
eousness. ' 

Ch.  XXIX.— ^//  the  first- [Xiu.sA 
fruits  of  the  winepress,  the 
threshing-fioor,  the  oxen,  and 
the  sheep,  shalt  thou  give  to 
the  priests,"'  that  thy  store- 
houses and  garners  and  the 
products  of  thy  land  may  be 
blessed,  and  thou  mayst  be 
strengthened  with  corn  and 
wine  and  oil,  and  the  herds 
of  thy  cattle  and  flocks  of 
thy  sheep  may  be  increased. 
Thou  shalt  give  the  tenth  of 
thy  increase  to  the  ori)lian, 
and  to  the  widow,  and  to  the 


'  Matt.  X.  41. 

*  Lagarde  :  SiayvcSvai. 


*  Num.  xviii. 
f  Lagarde  inserts  Siovva. 


284:      SEVENTH  BOOK  OF  THE   APOSTOLICAL   CONSTITUTIONS. 


[XIII.  5,  c]  3  epjjcov,  7C  £  p  a  /-I  i  o  V  oi'vov 
y  eX  a  i  o  V  i)  /AeXiTO?  ?}  anpo- 
SpvooVy  Graq)vX7}i  vj  tgSk  a\- 
\oDv  rrjy  anapxv^  6  oo - 
[XIII.  7.]  (J- f  ^  5  xoiG  iepevaiv  '  apyv- 
p  i  o  V  d  £  7ia  I*  I  }xa  r  I  G- 
juov  nai  Tt  av  1 6  <i  nry  }.ia- 
ro?  r(S)   opqjavcS)  jtai  rfj  XVP^^- 


[XIV.  1.]  Cap.  XXX. — T  i)  v  avaara- 
Gifxov  r  ov  K  V  p  i  o  V  t/ j-i  ^ - 
par,  T  7/  V  n  V p  I  a  111]  V  cpa- 
fxsv,  ffvyepx^ff^s  adiaXei- 
TttGDi,  £vxtxpiGTovyre<; 
rc5  0fo5  Kai  €^o/,ioXo- 
yovjxevoi  eqy  oii  £vi]pyt- 
rrjGsy  rjfia^  of  0£o?  6ia  Xpi- 
(XTov  pv(ja/J.£vo?  ayvolaZ, 
nXocyi]'^,  SsffjAc^v  •  o  n  go  Z 
a  jxe  f.i7t  r  o<;  y  y  ^  v  a  i  a 
v  }x  (S)y  Koi  Evayacpofto^  &S(p, 
r  c3  £i7t  6  y  r  I  nepi  ryz  oinov- 
jxsytHt)?  avrov  auKXyGia^  on 
'E  y      7t  a  y  r  I      r  o  n  cp     fx  o  i 

Ttpoaayex^Ti'lf^^'^^^  -^^^" 
fxiajxa  nai  ^  i)  G  ia  xa^  a  pa- 
on  l3aGiX£v<i  jx  £  y  a  <;  iyoa 
si  jxi,  X  £  y  £  I  Kv  p  10  i 
Ttayronparoop,  nai  r  o  o  y  o- 
fx  a  fxo  V  B  a  V  jxa  G  T  o  y  iv 
tot?  i'By  £  G  I  (Mai.  i.  11,  14.) 
[XV.  1.]  Cap.  XXXI. — TIpox£ipi(joc- 
gSs  6i-  £7iiGn6nov<i  a  B,  i- 
of?  r  oi)  Kv  p  io  V  nai 
7rp£G/3vr£pov9    nai    d  lano  - 


2)Oor,  and  to  the  stranger. 
All  the  first-fruits  of  thy  hot 
hread,  of  thy  barrels  of  wine, 
or  oil,  or  honey,  or  nuts,  or 
grai^es,  or  the  first-fruits  of 
other  things,  shcilt  thou  give 
to  the  jJ'ricsts ;  hut  those  of 
silver  and  of  garments,  and 
of  all  sort  of  jjossessions,  to 
the  orphan  and  to  the 
widow. 

Ch.  XXX.— On  the  day  of 
the  resurrection  of  the  Lord, 
that  is,  the  Lord's  day,  as- 
semble yotirselves  together, 
without  fail,  giving  thanks 
to  God,  and  praising  Him 
for  those  mercies  God  has 
bestowed  upon  you  through 
Christ,  and  has  delivered 
you  from  ignorance,  error, 
and  bondage,  that  your  sac- 
rifice may  be  unspotted,  and 
acceptable  to  God,  who  has 
said  concerning  His  univer- 
sal church  :  ^'  In  every  place 
shall  incense  and  a  pure  sac- 
rifice be  offered  tinto  me;  for 
/  am  a  great  King,  saith 
the  Lord  Almighty,  and  my 
name  is  ivonderful  among 
the  Gentiles.^^ ' 

Ch.  XXXL— Do  you  first 
ordain  Bishops  loorthy  of  the 
Lord,  and  Presbyters  and 
Deacons,  pious  men,   right- 


^  Mai.  i.  11,  14. 
*  Lagarde  :  rf. 


f  Lagarde  omits. 


SEVENTH  BOOK   OF   THE   APOSTOLICAL   CONSTITUTIONS.      285 


V  o  V  ?  ,  a  V  6  p  a  <i  evXafteiiy 
6i7caiov?,  TT  p  a  £  I  ?  ,  a  qj  i  - 
Xa pyv pov^,  qj  iXaXtj S' £ i9 ^ 
6€dojii/J.aff/,i£vovS,  offi- 
ov?,  a7rpo0GO7ro\r}7trovz,  dvva- 
fxivov^  diSdffJcsiv  rov  Xoyov 
r//?  £v(T€f3£ia?,  op^oTOfxovvTai 
e'y  Toh  rov  Kvpiov  doyj^iaGiv. 
' r /J.  8  I  ?  de  T  I /-I  a  T  s  rov- 
r  ov  ?  00?  Ttatepa?,  go?  jivplov?, 
GO?  evspyeta?,  (y?  rov  ev  sivai 
airiov?. 

E\  i  y  x^  T^  ^  (^fc  ocWt}  - 
X  o  V  ?  J  jj-i)  e  V  o  py  }j  ,  aXX' 
ev  j.iaHpo^v/Aia  /.lerd  jp7;?(5'ro- 
rijro?  uai  a  i  pr]  v  j]  ?  .  Uav- 
r(x  rd  TtpoffrerayixEva  v/.iiv 
vTto  rov  Kvpiov  (pvXa^are. 
r  prjy  o  p  Eir  £  vn  t  p  r  if  5 
^  00  i)  ?  v  fi  (^  V  .  "E  a  r  00  ff  a  V 
aioffq)V£?  vf.icdv7r£pi- 
£8,(o<jj.i£vai  nai  o  i  X  v  - 
X  y  o  I      uaiofxavoi,      nal 

VfJ-El?  OfJlOlOl    aV^poOTTOl?  7tpO(3- 

d£xo/-i€voi?  rov  Hvplov  iavrc^v 
7t6r£  i']$£i,  iffTcapa?  ?}  Ttpool  ?} 
aXanropoqjoovia?  ?}  /A£ffovv- 
uriov  '  rj  yap  oopa  ov  npoaSo- 
KwffLv,  eXavffarai  6  Kvpio?, 
nai  £av  avroo  avoLc,oo6i,  )xa- 
napioi  oi  SovXoi  ak£ivoi,  on 
£vpi:S7]Gav  ypi]yopovvr£?  •  on 
7t£pi8,ooG£rai  nai  avanXiv£i 
iwrovi  nai  napaX'^cov  diano- 
vi)(j£i    avroi?.      N7]q)£r£     ovv 

H(Xi      7rpoff£VX£(y^£      JXT]      VTtVCa- 

(j(xi  El?  Bavarov  •  o  v  yap 
o  V  i)  a  El  v  jxa  ?  rd  TtporEpa 
KaropBoofxara  [Did.  o  na?  xpo- 


ous,  meeh,  free  from  the  lov3 
of  money,  lovers  of  trittlb,  ap- 
froved,  holy,  not  acceptors 
of  persons,  who  are  able  to 
teach  the  word  of  piety,  and 
rightly  dividing  the  doc- 
trines of  the  Lord.'  And\j\\2^ 
do  ye  honor  such  as  your  fa- 
thers, as  your  lords,  as  your 
benefactors,  as  the  causes  of 
your  well-being.  Reprove  [xv.  3.] 
ye  one  another,  not  in  anger, 
but  in  mildness,  with  kind- 
ness and  peace.  Observe  all 
things  that  are  commanded 
you  by  the  Lord.  Be  tvatch-  [xvi.  i.] 
fill  for  your  life.  "  Let 
your  loins  ie  girded  about, 
and  your  lights  lurning, 
and  ye  like  unto  men  who 
wait  for  their  Lord,  when 
He  will  come,  at  even,  or  in 
the  morning,  or  at  cock- 
crowing,  or  at  midnight. 
For  at  what  hour  they  think 
not,  the  Lord  Avill  come  ; 
and  if  they  ojien  to  Him, 
blessed  are  those  servants, 
because  they  were  found 
watching.  For  He  will  gird 
Himself,  and  will  make  them 
to  sit  down  to  meat,  and 
will  come  forth  and  serve 
them.'"  Watch  therefore, 
and  pray,  that  ye  do  not 
sleep  unto  death.  For  your  [xvi.  -z.] 
former  good  deeds  [Did.  the 
whole  time  of  your  faith], 
will  not  profit  you,  if  at  the 


1  Tim.  ii.  15. 


Luke  xii.  35;  Mark  xiii.  35. 


286      SEVENTH   BOOK   OF   THE   APOSTOLICAL   CONSTITUTIONS. 


vo?  T?j5  Triffreooi  vfj.(^v'\,  ear 
£  i  <i  T  a  e'ff  ;t;  a-  r  «  v  f^i  (5  i' 
aTC07t\avr}'^r}rB  r  i)  <i  n  i- 
G  t  s  oo  ^    r  7]  <^    (X\7J^  o  V  i  . 

[XVI.  3.]  Cap.  XXXII.  —  'Ev  yap 
r  ai'i  eVj^rorz?  r)  fxt  pa  li 
rrXrfS'Vv^j'jffovrai  o  i 

tp  e  V 6  o 7t  p  o q)y  T  a  I  k  ai  oi 
(p  S'  o p  €  1  ?  rov  Xoyov,  nai 
Grpa(pi]Govraira7tpo- 
^  ar  a  els  Xv  Jiov  b  k  ai  i) 
ay  a  7ti]  e  i  i  /xiffo?  •  tv  Xij  - 
S'VvS'eiG'jfi        yap        T  J)  ? 

['^1.4.]  a  r  o  p  i  a  ?  ,  ipvyi/ffsrai  ?} 
aya7C)j  rwv  ttoAAgSk^  piai]- 
Govai  yap  aW^jX  ov  S  oi 
avBpcjTToi  jcai  dioj^ovGi 
nai  Tipodooffovffi.  K  a  i 
TOTS  q)  a  V  1]  (J  E  r  at  o  n  o  - 
G  }x  o  TtX  a  V  o  <i  ,  6  rrj'i  orA?/- 
S-fz'or?  e;jf5po?,  o  rov  ipEvdov^ 
TtpoGxari]^,  ov  6  Kvpio?  It]' 
GOV?  *  avsXsi  ro5  rrvsvpaTi  rov 
GToparoi  avTOV  6  did  x^iXeodv 

[XVI.  5.]  avaipc^v  aGefSrj  •  u  a  I  n  oX- 
Xoi  GnavdaXiG^rjGov- 
rai  eV  avr(^,  oi\  St  vtto- 
ju€ivavT€5€i?  riXoS,  ovroi \ 

[XVI.  &.}  G  GO  ^  1]  G  o  V  r  a  I .  Kai  to- 
re cpavjfGerai  r  6  ^  G  7j  - 
/Aeior  rov  viov  rov  dv^poo- 
nov  ev  rep  o  v  p  av  oo ,  sir  a 
g)  GOV  1]  GaXniyyoi  i'Grai 
6i'  apxocyyeXov  uai  f.i£ra^v 
avaf^icoGii  r  d>  v  ne  u  o  i- 
fj.  1]  1.1  i  V  CO  V  •  jcal  rors  rj  $  e  i 
[XVI.  r,  8.]  o  Kv  p  I  o  5  nai    tt  drr  s  ?  o  i 


last  part  of  j^our  life  you  go 
astray  from  the  true  faith 
[Did.  except  ye  be  jjerfectj. 

Ch.  XXXII,— i^or  in  the 
last  days  false  proph- 
ets shall  he  multiplied,  and 
such  as  corrupt  the  word  ; 
cmd  the  sheep  shall  he 
clianged  into  loolves,  and  love 
into  hatred  :  for  through  the 
abounding  of  lawlessness  the 
love  of  many  shall  wax  cold . 
For  men  shall  hate,  and  j)er- 
secute,  and  hetray  one  an- 
other. And  then  shall  ap- 
pear the  deceiver  of  the  luorld, 
the  enemy  of  the  truth,  the 
prince  of  lies/  whom  the 
Lord  Jesus  "  shall  destroy 
with  the  sjiirit  of  His  mouth, 
who  takes  away  the  wicked 
with-  his  lips  ;  and  many 
shall  he  offended  at  Him. 
But  they  that  endure  to  the 
end,  the  same  shall  he  saved. 
And  then  shall  appear  the 
sign  of  the  Son  of  man  in 
heaven;  "-  and  after ivards 
shall  he  the  voice  of  a  trum- 
pet by  the  archangel ; "  and 
in  that  interval  shall  be  the 
revival  of  those  that  were 
asleep.  And  then  shall  the 
Lord  come,  and  all  the  saints 
with  Him,  with  a  great  con- 
cussion    above    the    clouds. 


'  2  Thess.  ii.  '- 

*  Lagarde  omits. 
X  Lagarde  :  ovroi. 


Isa.  xi.  4  ;  Matt.  xxiv. 


1  Thess.  iv.  16. 


f  Lagarde  :  6  di  vnonEivai. 
§  Lagarde  reads   6  vioi. 


SEVENTH    BOOK    OF   THE   APOSTOLICAL   CONSTITUTIONS.     287 


ay  10  I  /.ist'  avTov  ev  ffvff- 
Geiffi-ic^  e  Tt  a  V  00  r  c5  r  ve- 
cpeXc^v  fjisr^  ayyiXcov  dvva- 
fXEoo^  cxvroi)  etzi  Bpovov  fSaffi- 
Xeia?,  KaTaupivai  rov  jiocjfAO- 
TtXavoi^  diaftoXov  nai  airodov- 
vai  eKaffroo  Kara  rr]v  npaSiv 
avrov.  lore  anskEvaovrai 
oi  jJiev  Ttovtfpoi  €15  aiGoviov  «o- 
XaGiv^  oi  dt  diuaioi  nopevGov- 
rai  ei?  c^oorjr  aicjviov,  jiXr/po- 
vopovrre?  eusn^a,  a  0(p3aApo5 

OVH  €70  E    Ha  I     OV?     OVU    7pcOl'0  € 

Hai  €7ri  jiapdiav  arSpGOTrov 
OVH  av€0jj,  a  rfroipaff€r  6  Qeo? 
Toi?  ayarrc^ffiv  avTov  {1  Cor. 
ii.  9)  •  7{ai  x<^PV^orTai  €v  rij 
fia(3i\€ia  rov  Qeov  rfj  €v  Xpi- 
Grcp  Iijffot. 

The  remainder  of  the  Seventh 
Book  from  ch.  33-49  lias  no  bear- 
ing on  the  Didache  and  contains 
mostly  prayers. 


with  the  angels  of  His  pow- 
er, in  the  throne  of  His 
kingdom/  to  condemn  [the 
devil],  the  deceiver  of  tlie 
world,  and  to  render  to 
every  one  according  to  his 
deeds.  "  Then  shall  the 
wicked  go  away  into  eternal 
punishment,  but  the  right- 
eous shall  go  into  eternal 
life,"  ^  to  inherit  those 
things  "  which  eye  hath  not 
seen,  nor  ear  heard,  nor  have 
entered  into  tlie  heart  of 
man,  such  things  as  God 
hath  prepared  for  them  that 
love  Him  ; "' '  and  they  shall 
rejoice  in  the  kingdom  of 
God,  which  is  in  Christ 
Jesas. 


Matt.  xvi.  27. 
1  Cor.  ii.  9. 


Matt.  XXV.  46. 


A    LETTER    AND    COMMUNICATION"  FROM    METROPOLITAN    BRT- 

ENNIOS. 

[After  tlie  sketcli  of  the  discoverer  of  tlie  Diclaclie  was 
printed  (Cli.  Ill,,  pp.  8  and  9),  I  received  from  him  an  autobio- 
graphical sketch  and  letter  which  I  here  add,  with  the  trans- 
lation of  my  friend,  Rev.  Dr.  Howard  Crosby,  an  expert  in 
modem  as  well  as  ancient  Greek.] 

Philotheos  Bryennios,  Metropolitan  of  Nicomedia,  born 
in  1833  at  Constantinople  of  very  poor  parents,  was  educated 
in  his  primaiy  learning  in  the  schools  of  Tataiila.  Tataiila  or 
Tataula  is  a  suburb  of  Constantinople,  inhabited  by  ten  or 
twelve  thousand  orthodox  Greeks. 

Being  poor  and  lacking  the  necessary  means  for  an  educa- 
tion, he  provided  these  by  leading  the  music  and  by  singing 
in  the  sacred  temple  of  Saint  Demetrius  in  that  quarter,  until, 
meeting  with  preferment  and  assistance  from  the  then  Metro- 
politan of  Cyzicus  (but  afterward  Patriarch  of  Constantinople) 
Joachim,  he  was  admitted  into  the  patriarchal  seminaiy,  situ- 
ated not  far  from  Byzantium  in  the  small  island  of  Chalce,  and 
now  still  in  a  flourishing  condition.  The  seminary  is  known 
as  "  The  Theological  School  in  Chalce  of  the  Great  Church  of 
Christ."  Here,  after  the  conclusion  of  his  studies,  he  was  or- 
dained deacon,  and,  having  been  created  "Teacher  of  the  Or- 
thodox Theology"  by  the  said  school,  he,  through  the  prefer- 
ment again  of  the  Metropolitan  of  Cyzicus,  and  at  the  expense 
of  the  Greek  banker  in  Constantinople,  George  Zariphe,  was 
sent  to  Germany  at  the  close  of  1856  for  a  more  complete 
training  in  his  studies.  He  attended  chiefly  theological  and 
philosophical  lectures  in  the  Universities  of  Leipzig,  Berlin, 
and  Munich. 

In  the  beginning  of  1861  he  was  summoned  to  Constanti- 
nople by  his  superior,  Joachim  II,,  who  had  then  lately  been 
transferred  from  the  metropolitan  see  of  Cyzicus  to  the  patri- 
archal throne  of  Constantinople,  and  was  introduced  into  the 
Theological  School  of  Chalce  as  Professor  of  Ecclesiastical 
History,  Exegesis,  and  other  studies.     In  1863,  having  been 


290     COMMUNICATION"   FROM    METROPOLITAN  BRYENNIOS. 

ordained  a  presbyter  and  having  been  honored  with  the  hon- 
orary title  of  "Archimandrite  of  the  oecumenical  throne  of 
Constantinople,"  he  succeeded,  in  the  mastership  and  direction 
of  the  said  school,  his  own  teacher,  Constantine  Typaldus,  who 
resigned  the  mastership  on  account  of  old  age.  But  not  long 
afterward,  when  Joacliim  II.  was  removed  from  the  patriarchal 
throne,  he  also  resigned  the  mastership,  but  retained  the  chair 
of  the  before-mentioned  theological  studies. 

In  the  patriarchate  of  Gregory  VI.,  he  was  called  to  Constan- 
tinople and  settled  in  December  of  1867  as  master  and  profes- 
sor of  the  other  great  patriarchal  school  there  in  the  Phanar— 
*'  The  Great  School  of  the  Nation,"  which  is  the  superior  Greek 
gymnasium  in  Constantinople,  which  was  restored  shortly  after 
the  capture  of  the  city  under  the  Patriarch  Gennadius  Schola- 
rius  in  the  year  1457,  and  was  from  that  date  organized  more 
and  more  perfectly  from  time  to  time,  and  has  produced  much 
fruit  and  comfort  to  the  distressed  Greek  race  throughout  the 
Bast.  Over  this  school  Bryennios  presided  seven  full  years, 
having  under  him  about  six  hundred  youths,  who  by  him  and 
twelve  other  professors  were  taught  sacred  learning,  Greek  lit- 
erature, rhetoric,  the  elements  of  philosophy,  experimental 
physics,  chemistry  and  natural  history,  general  history,  mathe- 
matics, and  the  Latin,  French  and  Turkish  languages. 

In  August,  1875,  he  went  a  second  time  to  Germany,  sent 
by  the  Holy  Synod  of  Metropolitans  and  Patriarch,  and  was 
present  at  the  conference  of  Old  Catholics  then  being  held  at 
Bonn,  having  with  him  the  archimandrite  John,  professor  then 
in  the  Theological  School  of  Chalce,  but  now  Metropolitan  of 
Caesarea  in  Cappadocia.  *  In  Bonn,  where  he  became  acquainted 
with  many  learned  Englishmen  and  with  the  leaders  of  the 
Old  Catholics,  patriarchal  letters  brought  the  news  to  him  that 


[*  That  remarkable  Conference  of  Old  Catholics,  Greek  and  Russian  Catho- 
lics, and  Anglo-Catholics,  was  held  at  Bonn.  August  10-16,  1875,  under  the 
presiding  genius  and  learning  of  the  aged  Dr.  Dollinger  of  Munich,  to 
adjust,  if  possible,  the  FiUoque  controversy,  and  agreed  on  six  Theses  on  the 
eternal  procession  of  the  Holy  Spirit  from  the  Father  alone  through  the  Son, 
in  essential  harmony  with  the  teaching  of  St.  John  of  Damascus.  See  the 
Theses  in  Schaff,  Creeds  of  Christendom,  vol.  ii.,  552-554.] 


COMMUNICATION   FROM   METROPOLITAN  BRYENNIOS.     291 

he  liad  been  chosen  Metropolitan  of  Serrae  in  Macedonia,  and 
ordered  him  forthwith  to  join  the  assembly  in  Constantinople. 
So,  returning  home  through  Paris  and  Vienna,  and  being  or- 
dained Metropolitan  Bishop  of  Serrae,  he  departed  for  Serrae 
in  December,  1875. 

In  1877  he  was  transferred  to  the  Metropolitan  see  of  ISTico- 
media,  and  continued  from  October,  1877,  *to  October,  1884,  a 
regular  member  of  the  patriarchal  Sjuod  in  Constantinople, 
taking  part  in  its  more  imjoortant  questions  and  affairs. 

In  1880  he  went  to  Bucharest,  as  Commissioner  of  the  East- 
ern Orthodox  Patriarchal  and  other  independent  churches,  for 
the  settlement  of  the  question  which  had  long  before  arisen 
between  the  Eoumanian  Government  and  the  aforesaid  churches 
concerning  the  Greek  monasteries  that  had  been  plundered 
under  the  rule  of  Koaza  in  Moldavia  and  Wallachia.  And  in 
the  same  jeai  he  was  created  Doctor  of  Theology,  by  the  Na- 
tional Univei'sity  of  Greece  in  Athens,  and  in  1884  the  Univer- 
sity of  Edinburgh  conferred  upon  him  this  honorary  title. 

Bryennios  became  known  to  the  West  by  the  publication  of 
two  remarkable  memorials  of  Christian  antiquity : 

(1)  "  The  two  Epistles  to  the  Corinthians  of  our  holy  father 
Clement,  bishop  of  Rome,  from  a  MS.  of  the  Constantinopolitan 
Phanariot  library  of  the  most  holy  Sepulchre,  now  first  edited 
entire  with  prolegomena  and  notes  by  Philotheos  Biyennios, 
Metropolitan  of  Serrae.     Constantinople,  1875." 

(2)  "  The  Teaching  of  the  Twelve  Apostles,  from  the  Jeru- 
salem MS.,  now  first  edited  with  prolegomena  and  notes,  in 
which  is  a  comparison  and  unpublished  portion  from  the  same 
MS.  of  the  synopsis  of  the  Old  Testament  by  John  ChrysoS' 
torn,  by  Philotheos  Bryennios,  Metropolitan  of  Mcomedia. 
Constantinople,  1883." 

In  1882  he  was  instructed  by  the  Holy  Synod  of  Metropoli- 
tans in  Constantinople  and  the  Patriarch  Joachim  III.  to  answer 
the  Encyclical  Letter  of  Pope  Leo  XIII.  concerning  Methodius 
and  Cyrillus,  the  Apostles  of  the  Slaves,  which  also  he  did  by 
writing  a  series  of  articles  in  the  theological  periodical  "Eccle- 
siastical Truth,"  published  in  Constantinople.  These  articles 
were  afterwards  published  with  the  approbation  and  at  the 


292     COMMUNICATIOISr   FROM   METROPOLITAN   BRYENNIOS. 

expense  of  tlie  Holy  Synod,  and  in  a  separate  pamphlet  bearing 
tlie  title,  "A  Refutation  of  the  Encyclical  Letter  of  Pope  Leo 
XITL,  by  Philotlieos  Bryennios,  Metropolitan  of  Nicomedia, 
first  published  in  the  *  Ecclesiastical  Truth,'  but  now  revised 
and  with  some  additions  republished  with  the  approbation  and 
at  the  expense  of  the  Holy  Synod  of  the  Great  Church  of 
Christ.     Constantinople,  1882,"     Large  octavo,  pp.  1-174. 

He  has  also  written  in  different  periodicals  and  in  the  jour- 
nals of  Constantinople  many  other  shorter  essays,  letters  and 
discourses  delivered  by  him  at  different  times. 

There  was  separately  published  his  "  Statement  of  the  Con- 
dition of  the  Great  School  of  the  Nation,  1867-1875,  by  Phi- 
lotheos  Bryennios,  Archimandrite  and  Master  of  the  school. 
Constantinople." 

There  still  remains  unpublished  the  MS.  of  his  Ecclesiastical 
History,  used  continually  in  many  copies  by  his  numerous 
pupils. 

Learned  Sir: 

I  gladly  received  your  bundle  of  letters  and  read  all  with 
pleasure.  Li  the  within  you  have  connectedly  what  you  de- 
sired. Perhaps  the  items  noted  are  many ;  but  you  can  accept 
whatever  is  worth  mention  and  useful  among  them,  and  mark 
out  and  omit  whatever  is  superfluous  and  of  no  use. 

NlCOMED.    PhILOTHEOS. 

Nicomedia  Feby.  {'},,  1885. 
Rev.  Dr.  Philip  Schaff,  New  York. 

<^zAo56o?  Bpvivvw;^  ixi]Tpo7To\iri]Z  Nuiojx?jdsia?,  ysvvjj- 
S-sh  TO  1833  eV  KcorfftavTivovTroXsi  en  yovioov  TtTGoxora- 
rcoVy  i^ETtaidsv^i]  rr/v  TTpooTfjv  iyuvuXiov  Ttaidevffiv  ev 
Toi?  didaffjcaXsloi';  TaraoiAoov — i'ffTi  dh  rd  TaraovXa  ?} 
TatavXa  TtpoaffTSiov  ttj?  KoovfftavrivovTroXeGo^  vvro  10 — 1*3 
XiXiddcov  opBod6$GDv  iXXi]VGov  oiycovjuerov.  IItgoxo?  c^v 
itai  roav  npo^  eHTTaioevo'iv  avayuaiGJv  vffrepov/usvo?  stto- 
pi8,ero  ravra  navovapx^^  ^^^^  tpaXXcov  ev  ro5  avToSi 
upcp  va(p  Tov  dyiov  Aj]iJ,i]Tpiov,  i'co?  ov  rvxo^y  t?/?  Ttpo- 
GraGia'i   nai  ^ofjBeia'i   tov  tots   /AtfTpoTtoXiTOV  Kv^iHOV, 


COMMUNICATION"  FROM   METROPOLITAN   BRYENNIOS.     293 

vffTspov  6h  7T(YTpiapxov  KoovGTavTirovTtoXaoo^,  iGoaycaifi, 
aiffj'jx^i]  fz?  to  ov  juaitpdv  rov  Bv8,avriov  ini  rrfi  juiupd? 
VTjffov  XdXjaj?  H8ijj.evov  uai  vvv  i'ri  ajcjua^ov  narpiapxi- 
Kov  2sjiiivdpiov — "  'H  er  XaXx?]  BeoXoyiicj}  ^xoX?}  r//?  rov 
XpiffTOV  MsyaX?^?  ejai\7]Giai^\  ErravBa  diajcovo?  juerd 
TO  TTspa?  T(^v  /AaBrj/.iaTGjy  ex£ip0T0V7]'^7],  iial  "  didaffJiaXo'^ 
ri)i  opBoSc^ov  BeoXoylas'-  vtto  r?/?  f/p;//,(£V;/?  2xoXr/5 
avayopsvBsiG,  rfj  npoaraffia  nai  cxvSi^  rov  j.a/Tpo7toXiTov 
Kv8,biov,  avaXcjfiaffi  de  rov  ir  KcorffravrivovrroXsi  eXXij- 
ro5  rptxTteZirov  Fsoopylov  ZapifSi]  eh  Feppiaviav  aTteffrd- 
A77  rsXsvrc^yro?  rov  185G  Ttpo?  rsXeiorepav  ev  roH  jiaS?}- 
juadi  jcarapriffir.  Aujjcovffs  dt  SeoXoyiuc^v  jiaXiara  jtai 
cpiXo60(piK(2)X'  j.ia'^rjj.idrc^v  ev  roi?  TravSTrKTrrj/uloi?  Astipia'Sj 
BepoXlrov  uai  Movdxov  (Miinchen).  Apxopuvov  6t  rov 
1861  7tpoG£jiXi]^7]  €1?  KcjvffravrivovTtoXiv  vtto  rov  npo- 
Grarov  avrov  iGDausifj.  rov  B  ,  aprioo?  rore  ano  riji  jir/rpo- 
TtoXeoj?  Kv8,ilcov  ai?  rov  Ttarpiapxmov  ^povov  KoovGrav- 
rivovTroXacj?  pierare^irroZ,  uai  fz?  rtfv  iv  XaXuij  BsoXo- 
yiKi]v  'SxoXrjv  siGayerai  go?  jcaSr/yt^r?}?  r?j?  eKJiXrfffiarijitj? 
wropiaz,  rT}<=,  e^i]yi]riui~}S  Jiai  dXXwv  /.laBrf/Aarcjv.  To  1863 
XSiporovj^Bai?  rrpeGfivrepo?  nai  rep  rt/uifriHcp  rlrXcp  rov 
apxij^ocv^pirov  rov  ohiovjXBvinov  ^ povov  Kcovaravrivov- 
TtoXsGo?  rijifjBak,  diadex^tai  iv  rij  ffx'^^^PX^^  ^^'^^  SisvS^vr- 
GEi  rfj?  ptjSeiGi]?  ^joA?/?  rov  iavrov  diSaffuaXov  Koov- 
Gravrivov  rov  TvTtdXSov  Ttapairijffa/ievov  rijv  ax^Xapxiocv 
yi'jpcj?  evSHEv.  ^AA<^  jxer^  ov  rtoXv  EKfjX7]^Evro?  rov  na- 
rpiapxni^ov  Spovov  IcjaKeif-i  rov  B,  7rap7jr?jffaro  uai 
avro?  r7}v  GxoXapxicxv^  ov  )n)r  6a  uai  r7]v  adpav  rc^v  aip7]- 
fxavGov  BaoXoyDcc^v  jAa^7] piar cov .  Etti  Ttarpiapxov  Ppi]- 
yopiov  rov  Gr  7rpoGuX7]^ai?  ai?  KcovGravrivovnoXiv  itaraG- 
rd^Tf  uard  rov  Aaua)xftpiov  rov  1867  GxoXapx^T^  nai  ua^7]- 
y7]t7)?  ri)?  avro'^i  a'v  ^avapicp  avpiGuojxavi]?  arapa?  )xaydX7]? 
narpiapxno}?  ^xoXij?- — '^MaydX7]  rov  Favov?  ^x^^V^^ — 7 
ijri?  aGri  ro  raXaiorapov  av  Kc^v Gr avriv ovnoXai  aXXrjviuov 
yv/AvaGiov,  avauaiviG^aiGa  jxnipov  jxard  rijv  dXcoGiv  ayri 
Ttarpidpxov  Favvadiov  rov  2xoXapiov  av  arai  1457,  7iai 
an  rora  arti  ro  raXaiorapov  ajcaGrora  Gvyjiporovjxevi]  uai 
TtoXXd  rep  raXaiTtoapoj  rc^v  aXXijvoov  a'Svai  uard  rz/r  Ava- 
roXi/v  uap7Toq)opovGa  }cai  TTapa/iv^ov/Atv?^.  Ti)?  2xoX7~/? 
ravr7]?  7tpoaGr7]  6  Bpvavvio?  anrd  oXa  i'ri],  a'xoov  vn^  avrc^ 


294     COMMUNICATION   FROM   METROPOLITAN   BRYENNIOS. 

TtejOi  Tov?  600.  viov?  SiSa'ffHO/AevovG  vtc^  avrov  re  nai  iri- 
poDV  12  naBr/yr^rcdv  ra  ispd  }.iaBi]i.iara,  ra  eXX?]viuay  n)v 
pjjTopLK7)v^  ffroLX^ia  (piXoffocpia?,  Treipapariniji  cpvGniT]'^, 
XiUiSLOi?  uai  q)vaua/i  iffTopUxi,  yernajv  laropiav,  pa'Bi]jA.ari- 
na  nai  ras  yXcoffffa?  XaTiviu7]v,  yaXXini]v  nai  rovpnini'-jv. 

Kara  tov  AvyovffTov  tov  1875  avijSj]  to  6avr£pov  eii 
repfxaviav  anoGtaXsiZ  vno  rrj'i  sv  KoovaravrivovTroXBi  nspi 
tor  TtarpiapxT^y  ispai  2vvo6ov  tcov  jArjTponoXiTwv,  nai 
TtapeGrrj  rrj  rjjvinavra  iv  Bovrj  y€vo/.i£V}]  Conference  to3f 
UaXaionaBoXinc^v,  i'xoov  /.isB'  iavTov  tov  apxij^iocvd pirijv 
Icoavvr]y,  na'Bi-iyrjrrjv  rore  rrjG  BeoXoynafZ  ^joA?}?  r?;5 
'XdXnrj'iy  rvv  de  /At^rpoTroXirr^v  Kaiffapsia?  KaTrnadonia?. 
Ev  Bov}]^  svBa  yvaopipo?  syevero  TtoXXoi?  rc5v  Xoyioov 
ayyXoov  Jtal  TOiS  ?'/yov/xiroiS  tcSv  UaXaionaBoXinc^Vy 
ypajujiiara  narpiapxina  rvv  ayyeXiav  enofxwav  avrcj  on 
j.ajrpoTToXiTjj';  s^eXeyrj  ^eppc^v  (fV  Majtedoria)  na\  nape- 
jieXsvovTO  avvTrspBercDi  dtl'affBai  ryS  £z?  KcovGravrivov- 
noXiv  ayovGi]^'  o3fr  na\  did  IJapiGioDv  nai  Bievv7]S  €15  ra 
iSia  i7tayauain]:a£  nai  eTtiffjiOTtoi  pyrpoTtoXiryji  2£ppc5v 
X£iporovi]BeU,  £z?  2ippa5  aTnjpev  tov  Asjuj^iftp.  tov  1875. 

To  1877  peTSTt'^y'i  si?  tjjv  pypponoXiv  NiJioiAtjdeLa?  nai 
SiETtXsGsv  ano  tov  OnTGoftpiov  tov  1877 — tov  OnTajftpiov 
TOV  1884  juiXo?  TanTinov  r//?  ev  KdoyGTavTivovnoXei  na- 
Tpiapxucy'i  2vvodoVy  j^STaGxcov  tc^v  GTrovdaiOTepcDV  8,i]ri]- 
j^iaToov  nai  vno'^eGecsov  avTyZ.  To  1880  yXBev  eis  Bovno- 
peGTior  (S5?  eTtiTpoTio?  tc^v  ev  AvaToXij  opBodo^Gov  TtaTpi- 
apxi')<-(S>v  Kai  Xoinc^v  avToneqjaXoov  ennXi/Gic^v  7rpo5  Siev- 
SeT?fGiv  TOV peTa^v  tT/S  povpovviny?  KvfiepvyGeco'i  nai  tgiv 
eipijpevoov  eunXyGic^v  npo  noXXov  avacpvevToS  ^yTt/paToi 
nepl  T(^v  en\  yyepovo?  Kov8,a  nard  Tyv  MoXda^iav  nai 
BXaxiav  diapTtayevTcov  eXX?]vinwv  povaGTifpicov.  KaTd 
TO  avTo  de  ero?  avrjyopevBfj  vno  tov  ev  ASyvai?  eBvuiOv 
ri}?  EXXado?  naveTtiGTypiov  diSaKTaip  Ty?  BeoXoylai,  to  6e 
1884  aneveipev  avrcS  ripi^TincS?  tov  titXov  tovtov  jiai  to 
ev  E6ipi/3ovpy(p  TtaveTiiGTypiov. 

^0  Bpvevvio?  eyeveTO  yvGoGTO?  Tfj  AvGei  6ia  t7~/5  endoGecj'i 
6vo  a^ioXoycoTaToov  pvi^peiGov  r?/?  j/3zo'r/t»rrz7^7/?  apx^xi- 
oT7/TOb,  drrep  eiGi  1)  "  Tov  ev  dyioi?  TtaTpo?  7)pc^v  KX/jpev- 
TOi  e7tiG7c07tov^Poop7]?  ai  6vo  Ttpo?  KoptvBiovS  eniGToXal^ 
in  x^^poypciq)ov  tt)?   ev    ^avapioo    KcovGravTivovTioXeooS 


COMMUNICATION  FROM   METROPOLITAN  BRYENNIOS.     295 

fii^XioiijjajZ  rov  Ttavayiov  Tacpov,  vvv  npc^rov  £JcSidc/.ie- 
vai  TtXrjpsis  j.i6T(x  TtpoXeyojievGov  uai  (3  7]fji£iGDa£0Dv  vno  ^iXo- 
Biov  Bpvevriov  jxrjTpoTioXirov  Seppc^v.  Ev  KaorfftavTi- 
vovTtoXe I  1875."  2)  " /liSaxV '^^^  ^^^^^^^  ^^^(^''^oXgov  sjc 
rov  h poff oXv I.IIT iKOv  x^'fpoypocq)ov  rvv  npc^rov  eKdidoixivi} 
fXETa  TtpoXeyof-itvoDv  uai  Gijj^ieiooffSGov,  av  oh  jiai  r?/^  'Sw- 

DlpSOOi  T?J?  n.  /].,  TTf?  V7t6   loodvVOV  TOV  XpVffOffTOJUOV,  GVy~ 

jcpiffi^  7iai  j.i£po?  aveudoTov  arto  rov  avrov  x^^^poypocgjov, 
vno  ^iXo^tov  Bpvevviov  1.11] r pore oXirov  NLHopir]6£ia<i.  ^Ev 
KoovGravrivovTioXeL  1883." — To  1882  averi^i]  avr^  vno 
ri]Z  €v  KoovaravrivovnoXei  ispab  2vr6dov  tc^v  /A?jrponoXi- 
rcav  Ha\  rov  rors  narpiapxov  iGjayuijx  rov  F  anavrrjaai 
npo<i  rrjv  synvuXiov  rov  nana  Aeovro'Srov  IF'  nepl  MsSo- 
6iov  jiai  KvpiXXov  raov  anofftoXaov  rcov  2Xavcov,  o  itai 
enou]ff£  ypaipa?  ffeipav  ap^poov  ev  roo  ev  Aoovffravrivov- 
noXai  eudidopievcp  BeoXoyi?c(p  nepiodntGo  (jvyypafxpiari 
^'  EiatXy^ffiaffriKt)  AXi]^eia."  Td  dpSpa  ravra  e^eSoSi^- 
ffav  vffrepov  eynpiffei  nai  danavrj  r?j5  lepd?  2vvo6ov  nai 
ev  idlcp  qjvXXadicp  cpepovri  eniypaq)7]v  '^Tlana  Aeovroi  IE' 
eyjivjiXiov  eniGroXT}<=,  eXeyxo'^  vno  ^iXoBtov  Bpvevviov 
jATjroonoXirov  NixofAtjSeiaZ,  drfjxoffiev^eh  ro  npoorov  ev  rfj 
"  EkkX.  AX7/Seia/'  vvv  de  avaB£Gjp?jSsiS  nai  ev  fxepei 
diacXHSvaffSel?  vn^  avrov  eudlSoTai  avBi?  eynpiGei  jiai 
Sandvi]  n)?  lepa?  2vvoSov  r//?  rov  Xpiffrov  MeydX?-/? 
euKXr]GLa?.  Ev  KojvffravrivovnoXei  1882."  ei?  fxly.  oy- 
600V  aeX.  1-174. 

'^0  avros  eyparpev  ev  diacpopoiS  nepiodinoH  nat  ev  ecprj- 
jueplffi  rij?  KcovGravrivovnoXecoZ  nai  noXXd^i  dXXa<^  fipa- 
Xvripa'i  Siarpi^d?,  eniffroXd?  itai  Xoyovi  enqjcovr^^evra? 
vn^  avrov  nard  6iacpopov<i  naipov^.  Mia  eBedoBj-jGav  ai 
rovrov  "  eH^effei<S  nepi  r?J?  uaraffrdaeoDS  rrj^  MeydX?ji  rov 
Eevov?  2xoXtj?  1807-1875^  vno  ^iXoSeov  Bpvevviov  apxi- 
fAavdpirov  nai  (jjoAnrpjoL'.  Ev  KcovGravrivovnoXei." 
AvenSorov  /xevei  eifferi  ro  x^^Poyp(X(pov  r;/?  eiDiXjjffiacjri- 
fif/s  avrov  iffropia?,  (pepo/xevov  uai  vvv  e'ri  ev  j^pci  rcdv 
noXvapiB'/xcov  avrov  jAaB?jr(^v  ev  noXXoi?  avriypaqjoiS. — 


296     COMMUNICATION  FROM  METROPOLITAN  BRYENNIOS. 


ff 


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ecnr\i\r    -ro^  (^ »t  i<^ 


'        Wo  ^ 


y  KA^m  f    Zaj  yv  M 


f  if  ->  »  s^'y  ■>/  . 

l»i^v    -*<4r^    \fii,  tn k..u>x^     "i^  -row  ~rpK^   Jilett.y  til) 


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APPENDIX. 


Additions  to  the  Literature  on  the  Didache, 

From  May,  1885,  till  March,  1886,  alphabetically  arranged. 

(Comp.  Ch.  XXXIII.) 

BrNNiE,  William,  D.D.  (Prof,  of  Church  History  in  the  Fxee  Church  Col- 
lege of  Aberdeen),  "in  The  British  and  Foreign  Evangelical  Review."  Lon- 
don and  Edinburgh,  Oct.  1885,  pp.  640-660. 

The  following  is  a  brief  summary.  The  Did.  is  "  the  most  valuable 
treatise  in  the  collection  of  the  Apostolic  Fathers,  with  the  single  excep- 
tion of  Clement's  Ep.  to  the  Romans."  It  dates  from  the  same  period, 
*'.<?.  the  close  of  the  first  century,  if  not  earlier,  probably  from  Egypt  (?). 
The  purely  ethical  character  of  the  first  part  does  not  prove  an  ignorance 
of  dogmatic  teaching,  but  the  latter  part  assumes  in  "Church  members 
a  familiar  acquaintance  with  the  gospel  history  and  with  such  central  veri- 
ties as  the  Divinity  of  Christ. "  The  author  was  perfectly  familiar  with  Mat- 
thew and  Luke,  but  not  with  the  Epistles,  and  proves  (against  Baur)  the 
existence  of  orthodox  Christianity  independent  of  the  Apostle  Paul.  The 
Church  was  already  an  organized  body,  not  a  mere  concourse  of  individual 
believers.  It  was  served  by  ministers  called  to  their  office  by  inward  impulse 
and  the  choice  and  election  of  their  brethern.  Some  were  travelling  preach- 
ers, like  Paul  and  Barnabas,  or  Wesley  and  "Whitfield,  others  resident  pas- 
tors of  one  particular  flock.  The  rest  of  the  article  is  taken  up  with  a 
discussion  of  the  constitution  of  the  Church,  the  assumed  identity  of  pres- 
byters and  bishops,  the  itinerant  ministry  and  the  settled  and  salaried 
pastorate.  Dr.  B.  finds  in  the  Did.  the  essential  elements  of  Presbyterian 
church  polity.     But  where  are  the  Apostles  and  Prophets  ? 

BoRNEMANN,  W.  (Privatdoccnt  in  Gottingen),  in  the  "  Theol.  Literatur- 
zeitung,"  ed.  by  Ilarnack  &  Sehiirer,  Leipzig,  1885,  No.  17,  fol.  413,  directs 
attention  to  a  passage  of  Origen,  Ilom.  vi.  in  Librum  Judicum  preserved 
only  in  a  Latin  translation  (Opera,  ed.  Lommatsch  xL  258,  Migne's  ed.  ii.  f. 
975),  Avhich  betrays  acquaintance  with  the  Didache.     Origen  says: 

" Antequam  panis  coelestis  consequamur  annonam  et  carnihus  Agni  immo- 
lati  satiemur,  antequam  ver^  vitis  qu^  ascendit  de  kadice  David, 
sanguine  inebriemur,  donee  parvuli  sumus  et  lacte  alimur,  et  initiorum 
Christi  sermonem  tenemus,  iamquam,  parvuli  sul  procuratorihus  agimus  et 
actorihus  angelis.''^  The  vera  vitis  de  radice  David,  is  undoubtedly  the  dyia 
aUTtsXoi  /1a/j/d  of  the  eucharistie  prayer  in  the  Didache  (IX.  2).  The  term 
was  used  also  by  Clement  of  Alexandria,  as  quoted  p.  191.  It  confirms  the 
interpretation  there  given  that  it  is  probably  a  mystic  name  of  Christ  with 
reference  to  the  parable  of  the  Vine,  John  xv.  1,  and  the  eucharistie  blood. 


298  APPENDIX 

Bomemann  derives  from  the  passage  an  argument  for  the  Egyptian 
origin  of  the  Did.  as  advocated  by  Harnack.  But  C'h.  IX.  4,  points 
to  a  hilly  country  (see  p.  192,  and  compare  the  Egyptian  prayer  of  Pseudo- 
Athanasius,  p.  104). 

For  another  reference  of  Origen  to  the  Did.  see  Potwin  below. 

In  this  connection  I  mention  an  interesting  note  of  Franz  Delitzsch 
(Doctor  and  Professor  at  Leipzig),  published  in  his  tract  Die  Bibel  und  der 
Wcin,  ein  Tliirza-  Vortrag,  Leipzig  188o,  and  in  "  The  Expositor  "  (London 
and  New  York)  for  Jan.  1886,  pp.  68  and  69.  He  holds  the  Didache  to  be 
"an  ancient  and  beyond  doubt  Jewish-Christian  Church  Order,"  and  con- 
jectures that  the  "  Holy  Vine  of  David"  was  a  name  of  the  Messiah,  He 
bases  his  view  on  Ps.  Ixxx.  15,  16  as  rendered  in  the  Aramaic  Targum: 
"  Elohim  Zebaoth,  oh  !  turn  now  again,  look  from  heaven  and  see,  and  re- 
member in  mercy  this  vine  [Israel];  and  the  vine-shoot  which  Thy  right 
hand  hath  planted,  and  the  I'Li}ig  Messiah  {Malka  Ileshlcha),  whom  Thou  hast 
established  for  Thyself."  The  Hebrew  reads  :  .  ,  .'' \isit  this  vine.  Andpro- 
tect  him  whom  Thy  right  hand  hath  planted,  and  the  son  whom  Thou  hast 
firmly  bound  to  Thee."  Delitzsch  quotes  also  a  passage  from  the  Talmud 
(Berachoth,  57a):  "He  who  sees  a  choice  vine  in  a  dream,  may  look  for  the 
Messiah,  for  it  is  written  (Gen.  xlix.  11),  '  He  bindeth  to  the  vine  his  foal, 
and  to  the  choice  vine  his  ass's  colt.'  "  He  adds:  "The  two  references  to  the 
source  of  the  figure  (Vine  =  Messiah)  in  the  newly  discovered  document  of 
the  early  Church  mutually  supplement  each  other." 

Gebhardt,  Dr.  Oscar  von  (the  discoverer  of  the  Latin  fragment  of 
the  Didache),  in  a  letter  from  Berlin  Sept.  28,  1885,  intended  for  publi- 
cation, says  : 

"  The  especial  merit  of  your  book  on  the  Didache  (of  which  I  already  ex- 
pressed my  grateful  acknowledgment)  seems  to  me  to  consist  chiefly  in  this 
fact  :  that  upon  all  the  far-branching  questions  which  this  highly  important 
monument  of  the  ancient  Church  has  raised,  it  gives  us  the  proper  orienta- 
tion for  a  full  understanding  by  its  comprehensive  contents,  and  its  use  of 
the  best,  yet  often  very  remote  and  inaccessible  helps.  And  such  a  compre- 
hensive and  exhaustive  work  was  a  necessity,  since  the  Didache,  although 
so  small,  as  far  as  the  number  of  its  pages  goes,  had  called  forth  a  consider- 
able literature.  This  particularly  difficult  labor,  however,  required  a  scholar 
who,  by  reason  of  his  own  study  in  the  sources,  was  master  in  numerous  de- 
partments ;  and  such  men  are  very  rare  in  our  times.  It  is  only  the  recog- 
nition of  a  fact,  which  no  one  acquainted  with  your  works  will  deny,  when  I 
expressly  claim  such  a  qualification  for  you. 

"You  will  receive  especial  thanks  in  many  circles  for  your  linking  the 
doctrines  and  practices  of  the  ancient  Church  as  they  are  expressed  in  the 
Didache,  with  the  many  controversial  questions  of  the  modern  Church. 

"  I  have  in  mind  especially  that  section  of  your  book  where  you  treat  of 
the  sacrament  of  baptism.  The  pertinent  passage  in  the  Didache  (Ch.'VII.) 
is  truly  of  the  greatest  interest,  because  up  to  this  time  we  did  not  possess  so 
old  and  so  unmistakable  a  testimony  for  the  facultative  (optional  and  excep- 
tional) validity  of  baptism  by  aspersion.     But  you  correctly  lay  stress  upon 


APPENDIX.  299 

the  fact  that,  in  regard  to  the  matter  itself,  we  learn  nothing  new  ;  that  the 
Didache  rather  confirms  what  has  been,  according  to  all  known  sources,  the 
practice  of  the  Church  of  the  olden  time. 

"  If  I  remember  correctly,  you  remark,  in  this  connection,  that  there  are 
not  wanting  those  who  consider  the  Didache,  as  we  have  it  in  the  Constanti- 
nopolitan  MS. ,  to  be  a  forgery  of  a  later  date.  In  regard  to  this  assertion 
I  may  be  allowed  to  say  that,  quite  apart  from  the  contents  of  the  writing, 
the  external  appearance  of  the  MS.  itself  bears  quite  irrefutable  testimony  to 
its  genuineness.  An  idea  of  it  one  can  derive  from  the  specimen  j^ages  you 
give  on  pp.  4  and  6  of  your  work.  One  must,  indeed,  understand  little  of 
Greek  palaeography  to  be,  even  for  a  moment,  in  any  doubt.  Whoever  would 
maintain  the  hypothesis  of  forgery  must  set  the  document  high  up  in  an- 
tiquity ;  for  not  even  the  wildest  fancy  would  assign  it  to  any  of  the  cent- 
uries immediately  preceding  the  eleventh,  in  which  the  MS.  was  written 
(1056). 

"  The  external  appearance  of  your  Oldest  Church  Manned  speaks  for  itself, 
and  does  not  require  any  praise  on  my  part." 

Harris,  J.  Rendell,  Follow  of  Clare  College,  Cambridge  (for  some  time 
Associate  Professor  of  New  Testament  Greek  and  Paltcography  in  Johns 
Hopkins  University,  Baltimore,  returned  to  England,  1885  ;  see  pp.  151  and 
153):  The  Teaching  of  the  Apostles  and  the  Sibylli?ie  Books.  Cambridge  (H. 
W.  Wallis).  1885.  GO  pp.  The  learned  author  says  (p.  3):  "  Bryennios' 
little  tract  is  increasing  in  recognized  importance,  almost  from  day  to  day.  It 
is  no  longer  a  question  of  mere  identification  between  a  lost  book  and  a  found 
book  by  means  of  the  number  of  lines  in  a  MS.  and  the  record  of  a  sticho- 
metric  table  of  the  middle  ages  ;  non  numerandi  sed  ponderandi  sunt  versus  ; 
and  being  weighed,  they  require  for  a  counterpoise  the  largest  stones  which 
the  Ecclesiastical  historian  can  find  in  his  bag.  In  fact,  the  JiSaxr)  tcjv 
^AnodroXoov  is  the  keystone  of  Church  history,  whether  we  include  under 
that  term  the  ]^ew  Testament  records  or  those  of  the  first  four  centuries  of 
the  Faith  ;  and,  if  we  widen  our  conception  of  Church  history  so  as  to  include 
the  Semitic  origins  of  Christianity,  it  is  the  bridge  that  spans  the  gulf  be- 
tween the  Church  and  the  Synagogue  from  which  it  was  so  early  divided. 
It  is  surprising  that  so  small  a  book  should  have  so  much  to  say."  He  thinks 
that  "  we  are  a  long  way  yet  from  the  place  where  we  can  assert  that  the 
last  word  has  been  said  either  on  the  text  or  its  interpretation."  The  Doc- 
trina  Petri  forms  a  companion  volume  to  the  Did.  and  "may  even  have  a 
nexus  internal  and  external  with  it." 

Prof.  Harris  points  out  a  number  of  interesting  coincidences  between 
the  Didache  and  the  so-called  Sibylline  Oracles  * — a  collection  of  prophecies 
and  religious  teachings  in  Greek  hexameter  under  the  asi5umed  authority 
and  inspiration  of  a  Sibyl,  partly  of  Jewish  and  Gentile,  partly  of  Jew- 
ish-Christian origin,  best   edited  in  Greek  and  German  by  Dr.  Friedlieb, 

*  Sabatier  (La  Didache,  p.  51)  had  previously  pointed  to  this  resemblance  :  "  Lcs  conclu- 
sions de  Vauteur  de  la  Did.  sont  iih  voisins  de  celles  dn  Pseudo-Phocylide,  qui  ecrivit  vers 
h  milieu  du  premier  siecle  v7i  man  iiel  de  morale  ji/ive,  simpHfie  jmur  les  palens.  Voir :  Ber- 
nays,  Ueber  dasphokyl.  Gedicht,  p.  130-150."    Comp.  p.  79-80. 


300  APPENDIX. 

of  Breslau  {Die  SibyUi?iischc)i  Weissagungen  vollstdndig  gesammelt,  etc. 
Leipzig,  1852,  229  and  cxxiii.  pp.).  This  curious  book  was  freely  quoted 
by  the  early  Christian  Apologists  along-side  with  the  Old  Testament  prophecy 
as  an  argument  for  Christianity,  and  the  Sibyl  is  mentioned  with  David  in 
the  famous  Dies  Irce  as  a  witness  of  the  day  of  judgmeut  (''teste  David 
cum  Sibylla  ").  Harris  maintains  that  parts  of  the  Did.  have  been  versified 
by  the  Sibyllist  or  Pseudo-Phocylides  in  the  first  or  second  century. 

The  coincidences  occur  in  the  teaching  of  Two  Ways,  the  Way  of  Life  and 
the  \^'ay  of  Death  {Orac.  Sib.  vi.  9  ;  viii.  399  ;  Did.  I.  1) ;  in  several 
moral  precepts  concerning  love  to  our  neighbor  and  alms-giving ;  in  the  allu- 
sion to  the  custom  of  baptism  by  immersion  in  running  water  {Did.  VII.  1, 
£v  vSctTi  Zwvri,  0.  Sib.  iv.  164  :  tv  norcxiiioli  AovGadSs  oXov  Ss/iiai 
devdoidi,  translated  by  Friedlieb  :  "  Und  in  scJiwellenden  Stromen  wa- 
schet  die  game  Oestalt  ab  ") ;  and  in  the  teaching  on  the  Second  Advent, which 
is  to  be  preceded  by  the  triple  signs,  and  by  Belial  or  Beliar,  i.  e.,  Antichrist 
and  his  false  miracles  (0.  Sib.  ii.  167;  iii.,  52,  86;  comp.  the  Ko6jiio- 
TtXdvoi  in  Did.  XVI.  4).  Harris  explains  the  tmteradii  in  heaven  {Did. 
XVI.  7)  of  the  sign  of  the  cross,  and  quotes  besides  patristic  passages  three 
parallel  passages  from  0.  Sib.  viii.  303  {txTterddsi  x^P'^^j  of  the  cruci- 
fixion); viii.  251  ;  I.  372  {EHTterddEi  ;j'e?/3a5  nai  Ttdvra  iiEvpi'idTf). 

I  may  add  a  passage  of  the  Sibyl  on  the  final  fate  of  the  wicked  (ii.  2, 
53  sqq.)  which  Friedlieb  thus  renders  : 

"TJnd  es  werden  dann  Alle  hindurch  durcli  den  brennendeii  Strom 
gehn, 

Und  durch  die  Flamme,  die  nimmer  erlischt.     JedocTi  die  Gerechten 

Werden  alle  gerettet  Merbei.    Die  Gottlosen  aber 

Oelien  auf  eu'ig  zu  Grund  {oAovi^ra  eii  aiajj'ai  clAoi;5)." 

The  desci'iption  which  follows  shows  that  the  author  means  by  destruction 
not  annihilation,  but  everlasting  punishment  ;  for  he  says,  "  the  wicked  will 
desire  death  as  a  good,  but  it  will  flee  from  them  "  (v.  208,  209). 

Jessup,  Rev.  Dr.  Henry  H.  (American  Presbyt.  missionary  at  Beirut, 
Syria),  in  reply  to  a  letter  of  inquiry,  Jan.  4,  1886,  corrected  an  error  in  a 
quotation  from  another  book  coijeerning  the  Syrian  modes  of  Baptism.  The 
quotation  has  been  omitted  in  this  revised  edition.  Dr.  Jessup's  letter  was 
published  in  full  in  the  New  York  "Independent"  for  Feb.  18,  1886.  Dr. 
Jessiip  confirms  our  view  on  the  mode  of  Baptism  in  the  East. 

Krawutzcky,  Dr.  (Prof,  at  Breslau),  whose  two  remarkable  papers  on  the 
Didache  are  noticed  on  pp.  23,  137  and  145,  desires  me,  in  a  private  letter 
of  Aug.  5,  1885,  to  state  in  a  second  edition  that  he  does  not  mean  to  charge 
the  Didache  with  Ebionisra  proper,  but  only  with  a  leaning  towards  it 
{ebionitisirende  Riclitung),  which  the  author  had  before  the  revival  of  Ebion- 
ism  in  the  second  half  of  the  second  century.  ^'  Die  Zwolfapostellehre  war 
seine  Eestlingschrift  \md  noch  vor  seiner  Verbindung  mit  Montanus  sowie 
erst  recht  vor  seinem  Auftreten  als  ebionitischen  Sectenstifters  entstanden." 
He  adds:  "  IcJifinde  Ihre  Arbeit  ebcnso  interessant  zmd  schdtzenswert  als 
inhaltreich,  wie  weit  immer  auck  die  beiderseitigen  Auffassungen  der  Vor- 
lage  auseinander  gshen.     Der  weitere  Fortschritt  der  Forschungen  diirfte 


APPENDIX,  301 

leicTit  Mer  noch  eine  grossere  Anndherung  herheifuhren."     A  wish  which  1 
heartily  reciprocate. 

Lechler,  Dr.  Gotthard  Victor  (Prof,  of  Theol.  in  Leipzig):  Das  Apos- 
tolische  and  Nachapostolisclie  Zeitalter.  .  .  Dritte  vollstdndig  neu  hearheitcte 
Aufl.  Karlsruhe  uud  Leipzig,  1885.  In  this  thorough  reconstruction  of  a 
work  which  appeared  first  in  1851  as  a  prize  essay  of  the  Teyler  Theol.  Soc. 
of  Haarlem,  the  venerable  author  does  full  justice  to  the  Didache  and  its 
importance  for  the  history  of  the  post-apostolic  age,  pp.  553-558,  and  568- 
593.  His  views  independently  agree  with  those  expressed  in  this  book,  ex- 
cept that  he  assigns  it  (with  Harnack)  to  Gentile  Christianity  (p.  592)  on 
account  of  the  inscription  ro?5  sBvEdiv  (which,  however,  no  more  proves 
this  than  the  (ia3}/rsv6cxrE  itcivra  rd  eSvt/  in  Matt,  xxviii.  19). 

He  maintains  (again?t  Bryennios,  Harnack,  and  Krawutzcky)  the  priority 
of  the  Didache  over  the  Ep.  of  Barnabas,  and  traces  the  former  to  the  very 
border  of  the  Apostolic  Age  (though  not  as  far  back  as  Sabatier).  The 
Did.  (III.  10)  uses  the  poetic  and  rare  arsp  ^eov,  which  Barn,  in  the 
parallel  passage  (xix.  6)  changes  into  the  more  usual  avsv  ^eoC.  The 
Did.  adheres  to  bibHcal  simplicity,  while  Barn,  is  artificial  and  overwrought. 
The  former  speaks  of  the  "  Teaching  of  the  Apostles,"  the  latter  adds  a 
mysterious  "  Gnosis  to  the  Teaching  ;  "  the  "  Way  of  Life,"  and  the  "  Way 
of  Death"  in  the  Did.  becomes  in  Barn,  a  "Way  of  Light,"  and  a  "Way 
of  Darkness"  or  of  "Satan."  The  Did.  quotes  from  Matthew  simply  as 
"gospel,"  Barn,  as  "  Sci'ipture  "  (a3?  yiypaTtrai),  which  implies  ecclesias- 
tical reception  into  the  canon.     The  Did.  is  also  older  than  Hermas. 

The  Did.  shows  the  great  stress  laid  by  the  Apostolic  Church  on  practical 
Christianity  and  pure,  even  ascetic,  morality  in  contrast  with  surrounding 
heathen  corruption. 

Lechler  finds  in  the  Did.  a  recognition  of  the  divinity  of  Christ,  because 
the  baptismal  formula  (VII.  1,  8)  implies  it,  and  because  it  declares  him  to 
be  the  author  of  eternal  life  (IX.  2 ;  X.  1,  2),  which  is  meant  aL«o  in  the 
"  Way  of  Life,"  and  calls  him  "  the  Lord,"  and  "  our  Lord  "  in  the  sense  of  • 
Jehovah  ;  for  it  applies  to  him  (XIV.  5)  the  prophetic  passage,  Zech.  xiv.  5, 
7/|fz  Kvpio<i  6  5  £  c!  ?,  and  identifies  the  coming  of  Christ  on  the  clouds  of 
heaven  with  the  coming  of  God  himself  (XVI.  6).  The  terra  Hvpiovrji 
(IV.  1)  signifies  "f7/e  gottliche  Ilerrscherwurde  Christi."  The  fact  that 
the  7<odjiio7tXdvoi  shall  appear  as  if  he  tcere  the  son  of  God((i55  viui  ^sov, 
XVI.  4),  implies  that  Christ  is  really  the  Son  of  God.  Lechler  finds  also 
an  allusion  to  the  blood  of  Christ  in  the  designation  "  the  holy  vine  of  David  " 
(IX.  2).  He  understands  the  conclusion  of  Ch.  XVI.  in  the  premillennarian 
sense  of  a  glorious  reign  of  Christ  on  earth  before  the  general  resurrection 
and  judgment. 

LiGHTFOOT,  Dr.  J.  B.  (Bishop  of  Durham),  in  his  great  work  on  S.  Igna- 
tius and  S.  Polycarp,  London,  1885,  vol.  i.,  739,  has  a  brief  note  on  the 
Didache,  in  which  he  reaffirms  his  former  opinion  (see  p.  149)  about  the 
antiquity  and  church  organization,  but  changes  his  view  about  the  Egyptian 
origin  of  the  Did.  (in  both  respects  confirming  our  own  views).  I  give  the 
passage  in  full : 


302  APPENDIX. 

"  After  the  portion  relating  to  the  ministry  was  printed  off,  the  remark- 
able document  entitled  JiSaxy  rdov  Soo^EHa  dnodroXcDv  was  given  to 
the  world  by  Bryennios  (1884).  It  seems  to  me  to  conhrm  very  strongly  the 
historical  views  put  forward  by  lue  in  the  essay, '  On  the  Christian  Ministry,' 
to  which  I  have  here  referred.*  Nor  does  it  necessitate  any  modification  of 
what  I  have  written  in  this  disciission  on  the  genuineness  of  the  Epistles  of 
Ignatius.  As  I  stated  briefly  in  a  paper  read  at  the  Carlisle  Church  Congress 
(1884),  the  indications  in  the  JiStxxv  seem  to  me  to  jaoint  to  a  very  early  age. 
Among  those  who  maintain  the  opposite  view,  the  most  thorough  and  learned 
discussion  is  that  of  Harnack  ( ?ea;^e  u.  Untersuchungen,  II.  ii.,  p.  63  sq.), 
who  places  it  between  a.d.  1o5  (a.d.  140)  and  a.d.  165  (p.  159).  Yet  it 
seems  not  a  little  strange  to  assign  to  a  document,  of  which  he  himself  says 
(p.  101)  that  the  ecclesiastical  organization  more  closely  resembles  that  of 
S.  Paul  in  the  Epistle  to  the  Corinthians  than  that  '  of  the  author  of  the 
Epistle  to  the  Ephesians,'  a  date  bordering  close  upon  the  age  of  Irenaeus. 
The  First  Epistle  to  the  Corinthians  was  written  a.d.  57,  i.  e  ,  nearly  a 
century  before  the  medium  date  (a.d.  150)  between  the  limits,  which  he 
allows  to  the  JiSaxv-  The  great  work  of  Ireneeus  was  written  during  the 
episcopate  of  Eleutherus  (a.d.  175-189),  and  therefore  forty  years  later  at 
the  outside.  On  what  conceivable  grounds  of  reason  or  experience  can  we 
suppose  that  the  development  of  the  Church  was  so  very  slow  during  that 
preceding  century,  and  so  exceptionally  fast  during  these  succeeding  dec- 
ades ?  It  still  appears  to  me  that  the  indications  in  the  JiSaxj)  point  to  the 
later  decades  of  the  first  centuiy,  though  a  little  more  latitude  may  be  al- 
lowed, if  it  emanated  from  Egypt,  where  the  progress  of  ecclesiastical  organi- 
zation was  apparently  slower  than  elsewhere.  The  passage,  however  (p.  ix), 
which  speaks  of  the  corn,  from  which  the  eucharistic  bread  is  made,  as  having 
'  been  scattered  on  the  mountains,'  seems  fatal  to  Egypt  as  its  locahty.f  I 
find  that  Sabatier  {La  Didache,  p.  165,  Paris,  1885)  places  it  even  earlier 
than  I  had  ventured  to  do,  and  dates  it  about  the  middle  of  the  first  century, 
before  the  great  missionary  journeys  of  Paul.'  " 

In  the  course  of  private  correspondence.  Bishop  Lightfoot  directed  my 
attention  to  his  note  on  Col.  ii.  13,  for  Ms  view  on  the  Baptismal  question 
as  presented  by  Paul  (in  confii'mation  of  my  exposition  of  the  Didache,  Ch. 
VII.).  It  is  as  follows  {St.  Paul's  Epistles  to  the  Colossians  and  Pliilemon,  p. 
250)  : 

"  Baptism  is  the  grave  of  the  old  man,  and  the  birth  of  the  new.  As  he 
sinks  beneath  the  Baptismal  waters,  the  believer  buries  there  all  his  corrupt 

*  Especially  the  identity  of  bishops  and  presbyters,  concerning  which  Bishop  Lightfoot 
says,  in  his  Corn,  on  Philipptans,  p.  93  :  "  It  is  a  fact  now  generally  recognized  by  theo- 
logians of  all  shades  of  opinion,  that  in  the  language  of  the  New  Testament  the  same  office 
in  the  Church  is  called  iudifEerently  'bishop'  (eTrio-KOTros'  and  'elder'  or  'presbyter  '  (Trpea-- 
/SOrepos)."  The  question  is  discussed  in  this  book,  p.  73-75.  Since  then  two  books  have  ap- 
peared which  take  the  same  ground  on  the  episcopal  question:  Ernst  Kiihl,  Die  Gemeinde- 
X'erfassimg  in  den  Pastoralbriefen,  Berlin,  18S5,  and  Joh.  ^Miiller,  Die  Verfassiing  der  chrisl- 
lic}i£n  Kirche  in  den  ers/en  beiden  Jahrhnnderten  2ind  die  Beziehung  derselben  zu  der  Kiitik 
der  Pastor albriffe,  Leipzig,  1885. 

+  See  above,  pp.  124,  192,  194. 


APPENDIX.  303 

affections  and  past  sins  ;  as  he  emerges  thence,  he  rises  regenerate,  quick- 
ened to  new  hopes  and  a  new  life.  This  it  is,  because  it  is  not  only  the 
crowning  act  of  his  own  faith,  but  also  the  seal  of  God's  adoption  and  the 
earnest  of  God's  Spirit.  Thus  Baptism  is  an  image  of  his  participation  both 
in  the  death  and  in  the  resurrection  of  Christ.  See  Ajiost.  Const,  iii.  17, 
77  Harddv6ii  to  dwaTtoBavsTv,  r)  avddvdii  to  dwavadri/rai.  For 
this  twofold  image,  as  it  presents  itself  to  St.  Paul,  sec  especially  Rom. 
vi.  3  sq."  Lightfoot  also  observes  on  /3azridjic6?  :  "A  distinction  seems 
to  be  observed  elsewhere  in  the  N.  T.  between  f5a.TtTi6i.ia,  'baptism'  prop- 
erly so  called,  and  /JaTtTidjuoi,  '  lustration'  or  '  washing'  of  divers  kinds, 
e.  g.,  of  vessels  (Mark,  vii.  4,  [8,]  Heb.  is.  10).  Even  Heb.  vi.  2,  fSaTt- 
TtdjiccSv  diSaxv^,  which  at  first  sight  might  seem  to  be  an  exception  to  this 
rule,  is  perhaps  not  really  so  (Bleek  ad  loc).  Here,  however,  where  the 
various  readings  [iaTtTiducp  and  (3aTtvid/j.aTi  appear  in  competition,  the 
preference  ought  probably  to  be  given  to  ftaTfTidj.i(S>  as  being  highly  sup- 
ported by  itself  and  as  the  less  usual  word  in  this  sense.  ...  In  the  Latin 
version  haptisma  and  haptismus  are  used  indiscriminately  ;  and  this  is  the 
case  also  with  the  Latin  fathers.  ...  So  far  as  the  two  words  have  any 
inherent  difference  of  meaning,  fianTidj.ioZ  denotes  rather  the  act  in  process, 
and  /5d.7tTidua  the  result." 

Meyboom,  H.  [J.  (Dr.,  of  Assen):  De  leer  der  Twaalf  Apostelen,  two  articles 
in  the  "  Theologisch  Tijdschrift "  published  at  Leiden),  xix.  Sept.  1885, 
pp.  529-551  and  November,  1885,  pp.  596-632.  The  most  elaborate  Dutch 
study  on  the  Didache  as  yet  published.  The  author  is  familiar  with  the 
Continental  literature  on  the  Didache,  but  ignores  the  English  and  American. 

The  first  article  consists  of  a  Dutch  translation  of  the  treatise  with  a  few 
opening  and  closing  words  and  many  catena-like  notes,  drawn  from  the  con- 
tinental literature  of  the  subject.  The  second  is  a  historia  litteraria  and  gives 
in  turn,  and  very  fully,  the  views  of  Bryennios  (596-602),  Krawutzcky  (603- 
603),  Hilgenfeld  (600-607,  cf.  also  625  sq.),  and  Harnack  (607-619).  At  this 
point  the  method  changes,  and  opinions  are  then  collected  on  the  date  of  the 
treatise  (619-622),  its  relation  to  Hermas  and  Barnabas  (022-625)  and  its 
unity  (625-628).  The  autlior's  own  conclusions  are  briefly  indicated  on 
pp.  028-632.  He  holds  that  as  yet  everything  is  unsettled  and  uncertain. 
"  As  regards  time,  place  and  manner  of  its  origin,  about  as  good  as  nothing 
can  be  as  yet  settled  with  certainty."  In  date  he  would  be  inclined  to  follow 
Harnack,  and  say  140-165,  save  that  the  unity  of  the  book  is  too  problem- 
atical. The  value  of  the  piece,  thus,  consists  in  its  full  presentations  of 
the  opinions  thus  far  published  by  the  scholars  of  Germany  and  France. 
Few  English  studies  are  known  at  first  hand  :  probably  only  Sjience  and 
Gordon.  Of  American  studies  only  Potwin  (from  the  "  Bibliotheca  Sacra," 
1884)  is  known  at  first  hand.  Yet  through  these  and  Sabatier  he  quotes 
Farrar,  Orris  and  other  early  American  publications. 

The  outlines  of  the  early  history  of  the  Dutch  discussions  may  be 
gathered  from  him  as  follows  :  the  first  announcement  of  the  discovciy  was 
made  in  Holland  in  the  Nieuwe  Rotterdammer  Coiirant,  Feb.  19,  1884  ;  the 
sole  edition  as  yet  is  that  of  Prins,  mentioned  on  p.  155  of  this  book  ;  the 


304  APPENDIX 

chief  discussions  as  yet  published  are  (besides  Meyboom's  own)  the  three 
following:  W.  C.  van  Manen  in  the  "Bijblad  van  de  Hervorming,"  1884, 
No.  Q;  M.  A.  N.  Rovers  in  his  "  Biblioth.  van  Mod.  Theol."  v.,  p.  310 
sq.  ;  and  Prof.  31.  A  Gooszen  (of  the  National  Church's  supplementary 
professors  at  Leiden)  in    "  Geloof   en   Vrijheid,"   1885,  pp. -«&=W8.     The 

J      ^^  f    Dutch  have  certainly  lagged  behind  the  rest  of  Protestant  Christendom  in 

/  "  serious  study  of  this  treatise  of  old  Christianity. 

This  notice  was  kindly  fui-nished  to  me  by  Dr.  Warfield,  and  I  have  veri- 
fied it  by  a  refere,nce  to  Dr.  Meyboom's  article  in  the  Dutch  periodical. 

PoTWiN,  Thomas  S.  (of  Hartford,  Conn.),  has  discovered  a  second  allusion 

to  the  Didache  in  Origen,  and  published  it  in  "  The  Independent,"  of  New 

York,  for  Jan,  21,  1886.     It  is  found  in  De  Principiis,  iii.  2,  7.  [Migne's  ed. 

1^     ,     of  Origen,  vol.  iii.  313]:  "  Propterea  docet  nos  scriptcra  divina,  omnia  qvM 

^  i7*^^  •"  ACCiDUNT  nobis  tamquam  a  Deo  illata  suscipere,  scientes  quou  sine  Deo  nihil 
i-vtvKs-  FIT.  Quod  aidem  Jiac  ita  sint,  id  est,  quod  sine  Deo  nihil  fiat,  quomodo 
(  ,")  possumus  dubitare.  Domino  et  Salvatore  pronuncianle  ef  docente,  '  No?me 
passeres,'"  etc.  Matt.  x.  29.  ("  Therefore,  Holy  Scripture  teaches  us  to  re- 
ceive all  that  happens  as  sent  by  God,  knowing  that  xvitliout  God  nothing 
happens.  For  how  can  we  doubt  that  such  is  the  case,  namely,  thai  without 
God  nothing  happens,  when  our  Saviour  himself  declares,  '  Are  not  two  spar- 
rows sold  for  a  farthing  ?  and  not  one  of  them  shall  fall  on  the  ground  with- 
out your  Father  who  is  in  heaven  ? ' "  ) 

The  Latin  in  the  translation  of  Rufinus  closely  corresponds  to  a  passage 
in  the  Didache,  III,  10,  rd  dvuPaivovrd  dm  ivepy7}/iaTcx  go?  aya^a 
TCpodddz-^,  un  arsp  ^eov  ovdsv  yivEvaj.  "  The  events  that  befall  thee 
thou  shalt  accept  as  good,  for  without  God  nothing  happens."  There  is  no 
such  passage  in  the  Bible,  though  the  thought  is  entirely  Scriptural  (comp. 
Matt.  X.  29 ;  Heb.  xii.  7-11  ;  Sirach  ii.  4). 

Origen  therefore,  like  his  teacher,  Clement  of  Alexandria,  quoted  the 
Didache  as  inspired  Scripture,  whieli  need  not  surprise  us  as  they  had  a 
very  elastic  view  of  insjnration  and  the  canon,  and  quoted  in  like  manner 
from  the  0.  T.  Apocrypha,  from  Barnabas,  Hermas,  and  Clemens  Romanus, 
VoLKMAR,  GusTAv  (D.D.,  Prof.  of  Theol.  in  Zurich,  a  follower  of  Dr. 
Baur  and  the  Tubingen  School)  :  Urchristliches  Andachtsbuch.  Die  new 
entcleclde  urchristliche  Schrift  Lelire  der  zwolf  Apostel  an  die  VolJcer.  Deutsch 
hcrausgegebemind  inder  Kiirze  o'JcIdrt.  Leipzig  und  Zurich,  1 885  (47  pages). 
Volkmar  speaks  extravagantly  of  the  importance  of  the  Didache,  calling  it 
a  material  supplement  to  our  New  Testament  and  a  precious  devotional  man- 
ual of  primitive  Christianity  for  the  people.  He  gives  a  German  translation 
of  the  text  with  a  few  notes,  and  refers  for  the  critical  questions  to  Bryen- 
nios  and  Harnack,  promising  a  further  discussion  in  the  "  Theolog.  Zeit- 
schrift  aus  der  Schweiz"  (which  I  have  not  seen).  He  translates  the  vexed 
passage  Ch.  XI.  11  (noi^v  c/j  j^ivdrr/ptov  xod/tiHov  tKuXijdia^),  "wenn 
er  nach  dem  tveltlichen  Sinnbild  der  Gemeinde  handeJf,"  and  agrees  with  the 
(wrong)  interpretation  of  Harnack,  namely,  that  it  refers  to  clerical  celibacy, 
or  rather  abstinence  in  marriage,  which  the  Did.  is  supposed  to  allow,  but 
not  to  command  (p.  29,  note).    He  interprets  vn'  avvov  rov  JiaraBe'juaroi, 


APPENDIX  305 

XVI.  5:  "  diirchdenderamKreuzein  Flucli  geworden."  He  assigns  (p.  38  sq.) 
the  composition  of  the  Did.  to  a  Jewish  Christian,  probably  at  Pella  in  Perea, 
in  the  period  of  the  Jewish  rebellion  against  Badrian  between  182  and  13o, 
and  identifies  "the  world-deceiver"  in  Ch.  XVI.  with  the  Pseudo-Messiah 
Bar  Coehba,  who  cruelly  persecuted  the  Christians  unless  they  renounced 
and  blasphemed  Jesus  (Justin  Mart.  Ajjol.  i.  31).  But  the  hypothesis  is 
sufficiently  refuted  by  the  fact  that  the  Did.  represents  the  coming  of  the 
world-deceiver  as  future,  and  not  as  past  or  present. 

Warfield,  Benjamin  B.,  D.D.  (Professor  in  the  Western  Theolog.  Semi- 
nary, Allegheny,  Penn.) :  Ihxt,  Sources,  and  Contents  of  "  The  Ttvo  Ways" 
or  First  Section  of  the  Didache,  in  "  The  Bibliotheca  Sacra,"  Oberlin.  Ohio, 
for  January,  1886,  pp.  100-161.  An  elaborate  critical  analysis  of  Chs.  I.-IV. 
of  the  Didache,  in  extension  and  partial  correction  of  the  author's  essay  in- 
serted in  this  book,  pp.  220-225. 

Dr.  W.  compares  the  various  forms  of  the  "  Two  Ways"  in  1.)  the  Con- 
stantinopolita/i  MS.  fpubl.  by  Eryennios,  1883)  ;  2.)  the  Latin  Fragment 
(recovered  by  Dr.'O.  von  Gebhardt,  1884);  3.)  the  reworking  in  chs.  xviii.- 
XX.  of  the  Ep.  of  Barnabas  ;  4.)  the  Ecclesiastical  Canons  (third  century  or 
early  in  the  fourth)  ;  5.)  the  Apostolical  Constitutions  (fourth  century);  and 
6.)  the  silent  quotations  from  the  Did.  by  Hermas,  Clement  of  Alex.,  the 
Sibylline  Oracles,  Pseudo-Cyprian,  and  Lactantius.  He  maintains  the  pri- 
ority of  the  Didache,  but  reconstructs  its  test  according  to  the  agreements 
of  the  several  documents  that  contain  it.  He  illustrates  the  relation  of 
these  several  forms  by  the  following  table : 

Autograph  of  the  "Two  Ways." 


[Egyptian    Text.]  [Syrian  Text.] 


Latin.  Barnabas.  Constitutions.  Constantinople  MS. 

Canons.  {Didache.) 

Dr.  Warfield  thinks  that  the  "Two  Ways"  is  orthodox  as  far  as  it  goes, 
that  it  belongs  to  the  same  Jewish-Christian  type  as  the  Epistle  of  St.  James 
and  the  Testaments  of  the  XII  Patriarchs,  and  that  it  dates  from  a.d.  100 
or  a  little  earlier. 

Dr.  W.  has  also  written  a  review  of  Schaff's  book,  in  the  "  Presbyt. 
Review  "  for  Jan.,  1886,  pp.  173-176,  and  of  several  other  works  on  the 
Did.  in  the  "  Andover  Review"  for  December,  1885,  pp.  593-599.  Comp. 
also  "The  Expositor"  (London),  for  February,  1886,  pp.  156-159,  and  "The 
Independent,"  New  York,  March  4, 1886  (on  'An  interpolation  in  the  Didache'). 

In  the  above  list  I  have  omitted  numerous  articles  in  religious  periodicals. 
The  very  last  I  have  seen  is  an  essay  by  Lie.  Dr.  Bratke,  in  the  "Jahr- 
biicher  fiir  Protestantische  Theologie,"  Leipzig,  188fi,  No.  II.,  p.  302-311. 
Dr.  B.  maintains  a  view  similar  to  that  of  Dr.  Holtzmann  (see  above,  p.  145) 


306  APPENDIX. 

and  Dr.  Warfleld  (p.  220),  namely,  that  the  first  part  of  the  Didache  (eh.  L- 
VI.)  and  the  parallel  passages  of  Barnabas  are  independently  derived  from 
an  older  document  on  The  Two  Ways.  He  also  assumes  that  the  second  part 
(chs.  VII.-XVI.)  was  afterward  added. 

I  may  briefly  refer  to  some  of  the  more  lengtliy  and  scholarly  notices  of 
the  first  edition  of  this  work  in  "  The  Churchman,"  London,  Oct.,  1885  (by 
Dr.  Plummer,  of  Durham);  "The  Baptist  Quarterly  Review,"  N.  York, 
July,  1885  (by  Prof.  Lincoln);  Zarncke's  "  Lit.  Centralblatt,"  Leipzig,  Aug. 
15,  1885;  Messner's  "Neue  Evang.  Kirchenzeitung, "  Berlin,  Aug.  1,  1885  ; 
"The  British  Quarterly,"  for  Oct.,  1885  (Dr.  Allon):  "The  Athena?um." 
London,  Oct.  24,1885;  "The  Church  Quarterly  Review,"  London,  Jan., 
1886. 


ALPHABETICAL   INDEX. 

The  Index  goes  down  to  p.  158,  and  does  not  include  the  Greek  words,  which  are  arranged 
alphabetically  in  Chapter  XXV.  Neither  the  Commentary  on  the  Did.,  northe  Documents 
are  indexed. 


Addis,  W.  E.,  on  editions  of  Did.,  147. 

Advent  of  Christ,  75  sqq. 

Affusion,    Baptism  by,  33.  41  sqq. ; 

gradual  substitute  for  immersion, 

51. 
Agape,  57  sqq. 
Alexandria,  as  place  of  composition 

of  Did.  123. 
Almsgiving,  63  sq. 
Anabaptists,  53. 
Anthropology  of  the  Did.,  25. 
Antichrist,  75  sqq. 
Antioch,  as  place  of  Z)if?.'s  composi- 
tion, 134. 
Apocrypha  quoted  in  Did.,  81. 
Apostles,  64  sq.,  67  sq. 
Apostolic  Preaching,  a  lost  treatise, 

116. 
Apostolic  Sees,  66. 
Apostolical  Church  Order,  13,  18,  19, 

31,  137  sqq.,  and  Docs.  V.  and  VI. 
Apostolical  Canons.      See  above. 
Apostolical    Constitutions,  ■  21,    and 

Doc.  VII. 
Aquinas,  Thomas,  on  Baptism,  44. 
Arrangement  of  matter,  16. 
Aspersion,  Baptism  by,  33,  41  sqq, 
Athanasius,  116. 
Augsburg  Confession,   on    Baptism, 

53,  note. 

Bapheides  on  Baptism,  43  ;  review  of 
Bryennios' ed.  oi  Did.,  143  ;  prob- 
able date  of  Did  ,  143. 

Baptism,  in  the  Didache,  35,  29  sqq.  ; 
formula  of,  30;  Infant,  31;  not  a 
clerical  function,  35  ;  in  the  Cata- 
combs, 36  sqq.  ;  in  the  Baptis- 
mal pictures,  37-40;  in  the  Greek 
Church,  43;  Syrian  mode  of,  43;  in 
th(!  Latin  Church,  45;  in  the  Angli- 
can church,  45  sqq. ;  after  the  Refor- 
mation, 51  sqq. ;  summary  of  results 
of  historical  sketch  of,  54  sqq. ;  how 
the  controversy  may  be  settled,  57. 
See  Immersion  and  Affusion. 


Baptist  view,  arguments  for,  56. 

Barnabas,  Epistle  of,  3,  13;  date  of, 
121  sq. :  Doc.  III. 

Barnabas  and  Didache  compared,  19, 
30,  31 ;  on  the  canon,  78.  See  Doc. 
III. 

Berggren,  J.  E.,  on  Did.,  154. 

Bestmann,  H.  J.,  on  Did.,  133,  127, 
143. 

Bibliography,  140  sqq. 

Bickell,  G-eorg,  on   Did.,  139,  143. 

Bickell,  J.  W.,  11;  on  Apostolical 
Church  Order,  128  sq. 

Bielenstein,  A.,  on  Did.,  143. 

Bingham,  Joseph,  on  mode  of  bap- 
tism, 46. 

Bishops,  64  sqq.,  73  sqq.;  word  ex- 
plained, 74. 

Boase,  notice  of  Did.,  l-^l. 

Bonaventura,  on  Baptism,  44. 

Bonet-Maury,  G. ,  63,  120,  133,  153. 

Bonwetsch,  11,  143. 

Brown,  Francis,  13;  on  the  quota- 
tions, 88,  91;  ed.  of  Did.  with  Dr. 
Hitchcock,  114,  131,  133,  151. 

Bryennios,  Philotheos,  dedication  to, 
III.;  edition  of  the  Clementine 
Epistles,  3,  4;  his  discovery  of  the 
Jerusalem  MS.,  8;  biographical 
sketch  of,  8,  9 ;  on  Baptism.  33 ;  his 
edition  of  the  Did.,  114,  116,  118, 
121,  141  sq. ;  on  date  of  Did.,  133; 
autobiographical  sketch  and  letter, 
at  the  end. 

"  Bryennios  Manuscript,"  three  re- 
produced  pages  of,  161. 

Calvin  on  Baptism,  53. 

Camp,  C.  C,  trans,  of  Did.,  151. 

Canon,  N.  T..  and  Did.,  78. 

Canons,  Apostolical  or  Ecclesiastical. 
See  Apostolical  Church  Order. 

Caspari,  C.  P.,  130,  123,  154. 

Cassel,  Paul,  notice  of  Did.,  143. 

Catacombs,  Pictures  of  Baptism,  il- 
lustrating the  Didache,  36  sqq. 


308 


ALPHABETICAL    INDEX 


Chiliasm  of  the  Did.,  77. 
Christ,  baptism  of,  36,  37,  38. 
Christians,  solidarity  and  hospitality 

of  primitive.  63,  64. 
Christolog-y,  of  the  Didache,  25. 
Chrysostom,  3. 

Church,  prayers  for,  meaning  of,  25. 
Church  government  in  Bid..  62  sqq. 
Churton,  125. 

Citations  from  the  Scriptures,  80  sqq. 
Clement  of  Alexandria,  114,  121. 
Clement,  Pseudo-,  ^,'4. 
Clement  of  Rome,  Epistles  of,  .8,  67, 

79. 
Clinical  Baptism,  33. 
Codex,    Jerusalem.     See    Jerusalem 

Manuscript. 
Commandments   and    the   Did.,  the 

Ten,  81. 
Constantine  the  Great,  32. 
Constitutions,     Apostolic,     12,    132 

sqq. ;  seventh  book  of,  Doe.  VII. 
Cote,  36.  38,  40. 
Coxe,  H.  0.,  8. 
Craven,    E.    R,. ,  151,   comments    on 

Did.,  153. 
Credner,  118. 
Cup,  at  Eucharist,  57. 
Cyprian,  on   clinical  baptism,  33  sq. ; 

on  church  orders,  66. 
Cyprian,  Pseudo-,  117. 

David,  holy  vine  of,  115  {see  Com.  on 
IX.  2). 

Deaconesses,  73. 

Deacons,  64  sqq,  73  sqq. 

De  Aleatoribus  of  Pseudo-Cyprian, 
117. 

De  Romestin.  H.,  11,  17,  121,  123, 
147. 

De  Rossi,  on  Catacomb  pictures,  36, 
39,  40. 

Dexter,  H.  M.,  quoted,  53. 

Didache  (.see  Table  of  Contents  at  be- 
ginning), fae-similes  of,  4,  6.  7  ; 
publication  of,  10-12  ;  contradict- 
ory estimates  of,  12-14;  title  of,  14, 
contents  of,  16  ;  doctrinal  outline, 
17  ;  its  relation  to  Epistle  of  Bar- 
nabas, 19,  20  ;  to  Shepherd  of 
Herraas,  21  ;  to  the  Apostolical 
Church  Order,  21;  to  the  Apostoli- 
cal Constitutions,  21  ;  its  theology, 
22  ;  represents  Cbristianity  as  a 
holy  life,  22;  draws  from  the  Bible, 
22  ;  yet  infinitely  below  it  in  tone, 
22,  23;  its  doctrinal  omissions 
mean  little,  23  ;  its  teachings  or- 
thodox, 23;  not  Ebionitic,  23;  chief 


doctrinal  points,  24  ;  liturgical 
part,  26  ;  the  Christian  week,  27 
sq. ;  prescribes  the  Lord's  Prayer, 
and  fasts,  29;  baptismal  teaching, 
29  sqq.,  120;  Eucharistic  teachings, 
57  sqq  ,  121;  no  separation  between 
Agape  and  Eucharist,  60 ;  on  form 
of  government  and  gospel  minis 
ters,  66  sqq.,  120;  and  the  Canon, 
78  sqq;  style  and  vocabulaiy,  95 
sqq.;  authenticity  of,  114  sqq.; 
passed  into  other  books  and  out  of 
sight,  118  ;  date,  119  sqq.;  place, 
123  sqq;  authorship,  125. 

Doctrina  Apostolorum,  118. 

Doctrines  in  Teaching,  22  sqq. 

Dufe  Viae,  18  sqq. 

Duchesne,  L.,  notice  of  Did.,  153. 

Ebionitic  origin  of  Did.,  discussed, 
23,  26,  120. 

Edward  VI.  immersed,  51. 

Elders,  64  sqq. 

Elizabeth,  Queen,  immersed,  51. 

Erasmus,  quoted,  51. 

Eschatology,  75  sqq.  121. 

Eucharist,  25,  57  sqq. ;  prayers  in 
Did. ,  57,  5S ;  embraced  primitively 
the  Agape  and  the  Communion 
proper,  58;  no  allusion  to  atone- 
ment in  Did.^s  prayers,  61. 

Eusebius  mentions  Did.,  116. 

Evangelists,  64. 

Exorcism,  35. 

Farrar,  F.  W.  11,  121,  123,  147. 
Fasting,  before  Baptism,  34,  35,  ;  on 

Wednesdays  and  Fridays,  25,  29. 
Fitzgerald,  J.,  trans,  of  Did.,  151. 
Friday,  fasting  enjoined  on,  25,  28. 
Friedberg,  E.,  art.  on  Did.,  144. 
Funk,  F.   X.,  3,  4,   5,  11,  121,  123, 

143  sq. 

Gardiner,  F.  trans,  of  Did.,  151. 
Garrucci,  on  Catacomb  jjictures,  36, 

37,  39,  40;  on  immersion,  44. 
Gebhardt,  O.  von,  4,  11;  designation 

of  MS.  3  ;  discovers  Latin  fragment 

of  Did.  119.     ^cc  Doc.  II. 
Glossolalia  not  m  Did.,  61,  120. 
Gnosticism  not  alluded   to   in   Did., 

120. 
God,  24;  his  providence,  25. 
Gordon,  Alexander,  art.  on  Did.,  148. 
Gospel  ace.  to  the  Egyptians,  23  ;  86. 
Gospel  ace.  to  the  Hebrews,  86. 
Gospels  in  Did.,  81  sqq. 
Government,  ecclesiastical,  in  Did  ,62. 


ALPHABETICAL   INDEX. 


309 


Grabe,  117. 

Gregory  I.  on  immersion,  44. 

Gregory,  Caspar  Rene,  10. 

Hale,  C.  R. .  photographs  of  Did.,  1 51. 

Hall,  E.  Edwin,  art.  on  Did.,  151. 

Hall,  I.  H.,  phraseology  of  Did.,  95  ; 
trans,  of  Did.,  151  ;  phraseology  of, 
153. 

Harnaek,  A.,  10,  16,  17,  117,  119, 
128  ;  date  of  Did.,  123  ;  designa- 
tion of  MS.,  3,  4  ;  on  ancient  mode 
of  Baptism,  49  sqq. ;  ecclesiastical 
organization,  63;  views  on  Gospels 
in  Did.,  86;  on  the  quotations, 
86,  89  ;  on  authenticity,  114;  puts 
Barnabas  before  Did.,  121  ;  edi- 
tion of  Did.,  144. 

Harris,  J.  R.,  116;  place  of  Did.; 
ed.  of  three  pages  of  MS.,  151  ; 
source  and  value  of  Did.,  153. 

Hatch,  Edwin,  11. 

Helveg,  Er.,  trans,  of  Did.,  155. 

Hermas,  Shepherd  of,  I'i,  Doc.  IV. ; 
parallels  with  Did.,  21  ;  relation 
to  Did.,  122  ;  and  the  Canon,  79. 

Hicks,  E   L.,  arts,  on  Did.,  121,  149. 

Hilgenfeld,  A.,  3,  11,  17,  18,  117  ; 
date  of  Did. ,  120,  123  ;  designation 
of  MS. ,  3  ;  Montanism  in  Did. ,  72, 
120;  Did.  after  Barnabas,  121;  Ed. 
of  Did.,  144. 

Hitchcock,  R.  D.,  12,  121,  123,  151. 

Holtzmann.  11,  16,  17,  128  ;  on  Did., 
121,  145. 

Holy  Spirit,  25. 

Hort,  on  Hermas,  122. 

Hospitality,  63. 

Ignatius,  Epistles  (so  called),  5,  66, 
122  ;  and  the  Canon,  79. 

Immersion,  in  living  water,  30,  32  ; 
exceptions  to  the  rule,  33  ;  in  the 
Catacombs  and  in  the  ancient 
church,  36  sqq. ;  and  pouring,  his- 
torical sketch  of,  41  sqq. ;  not  gen- 
eral among  early  Baptists,  53.  See 
Baptism  and  Aspersion. 

Infant  Baptism,  31. 

Irenajus,  66, 115,  116,  121. 

James  alluded  to,  93. 

Jerome,  87,  117. 

Jerusalem  as  place  of  Did.'s  composi- 
tion, 124, 

Jerusalem  Monastery,  1,  library  of, 
2. 

Jerusalem  MS.,  appearance  and  con- 
tents, 2  sqq. ;  number,  3. 


John,  Gospel  of,  and  Did.,  91  sq. 

Joseph  and  Mary,  genealogy  of,  in 
Jerusalem  MS. ,  6,  7. 

Judgment,  day  of,  25. 

Judicium  secundum  Petnam  (or  Pe- 
tri), 12,  18,  117.  >St'c  also  Dua?  Vise. 

Justin  Martyr,  121 ;  description  of 
Baptism,  30  ;  on  fasting,  35  ;  on 
the  right  to  baptize,  35  ;  and  the 
Canon,  79. 

Krawutzckv,  11,  23  sq.,86,  89,115, 

116,  1I7,'121,  123,  128,  145. 
Kraus,  on  the  Catacombs,  36. 

Lagarde,  115,  129. 

Langen  on  Did.  121,  123,  145. 

Language  of  Did. ,  95  sqq. 

Lay-Baptism,  35  note  X. 

Leon,  the   copyist  of  the  Jerusalem 

MS.,  5. 
Lighttoot  J.  B.,  3,  4,  9,  11,  120,  121, 

123  ;  outline  of  opinions,  149. 
Lincoln,  Heman,  notice  of  Did.,  152. 
Lipsius,  86,  89;  on  Did.,  121,  146. 
Literature,  140  sqq. 
Long,  J.  C,  art.  on  Did.,  152. 
Lord's  day,  25,  27,  28  ;  Prayer,  25,  29. 
Lord's  supper.    See  Eucharist. 
Lucian,  64,  69,  71. 
Luke,  Gospel  of,  quoted,  88. 
Luthardt,  prints  Greek  text  of  Did., 

146. 

Malachi  quoted,  80. 

Marriott  on  mode  of  Baptism,  48. 

Mary  of  Cassoboli,  spurious  epistle  of, 

4;  spurious  letter  of  Ignatius  to,  5. 
Massebieau,  16,  121,  123,  153. 
Mathieau,  S.  art.  on  Did.,  154. 
Matthew,  Gospel  of,  quoted,  82. 
Melk,  library  of,  119. 
Menegoz,  E.,  arts,  on  Did.,  154. 
Millennium,  calculations  relating  to 

fallacious,  76;  view  of  Did.,  77. 
Montfau9on,  3. 

Montanism,  not  in  Bid.,  72,  120. 
Most  Holy  Sepulchre,  Monastery  of,  1. 
Muralt,  E.  de,  art.  on  Did.,  154. 

Napier,  John  T.,  trans,  of  Did.,  151. 
Neale,  John  Mason,  on  Baptism,  42. 
Neander,  on  ancient   mode  of  Bap- 
tism, 49. 
New  Testament  in  Did.,  78  sqq. 
Nieephorus  mentions  Did.,  118. 
Nirschl,  Josef,  rev.    Bryennios,    146. 
Northcote  and  Brownlow,  36. 
Novatianus,  baptized  by  aspersion,  34. 


310 


ALPHABETICAL   INDEX. 


Old  Testament  in  Did.,  78  sqq. 

Origen.  116. 

Orris,  S.  S.  text  and  transl.,  153. 

Papias  and  the  Canon,  79. 

Parker,  J.  H.,  36. 

Passover,  Jewish,  described,    58  sq., 

contrasted     with     the      Christian 

Agape,  59. 
Pastor  Hermae.     See  Hermas. 
Pastoral  Epistles,  65. 
Paul  alluded  to,  9:3  sq. 
Paulssen,  A.  S.,  trans,  of  Did.,  155. 
Peter  Lombard  on  Baptism,  44. 
Peter,  St.,  alluded  to,  93,  95. 
Petersen,  trans,  of  Did.,  146. 
Pez,  Bernhard,  119. 
Pfaff,  fragm.  f rom  Ireneeus,  117. 
Phanar,  1. 
Phraseology  of  Did.,  by  I.  H.  Hall, 

153. 
Pitra,  J.  B.,  129. 
Place  of  composition  of  Did. ,  123. 
Plummer,  A.,  11,  89,149. 
Polycarp,  72,  79. 
Potwin,  L.  S. ,  vocabulary  of  Did.,  95 ; 

on  age,  121,  123,  152. 
Pouring,  in  Baptism.     See  AflEusion. 
Prayer  and  Fasting,  29  sqq. 
Prayer-Book  on  Baptism,  51  sq. 
Presbyter,  64  sqq. ;  name  explained, 

74. 
Prins,  J.  J.,  ed.  of  Did.,  155. 
Procter  quoted,  52. 
,    Prophets,  64,  69  ;  the  ancient,  70  sq. ; 
V     false,  69. 

Pseudo-Cyprian,  117. 
Pseudo-Iguatian  Epistles,  5. 

Quotations,  Scripture,  and  allusions 
in  the  Did.,  94  sq. 

Ravenna,  Council  of,  on  mode  of  Bap- 
tism, 45. 

Reville,  Jean,  art.  on  Did.,  154. 

Robertson,  A.,  11,  149. 

Roller,  on  the  Catacombs,  36  :  Bap- 
tismal pictures,  37  ;  on  mode  of 
Baptism,  39,  40. 

Roma  Sotterauea,  by  De  Rossi,  North- 
cote  and  Brownlow,  and  Kraus,  36. 

Rordam,  T.,  art,  on  Did.,  155. 

Rufinus  mentions  Duae  Vit.T,  18, 
117. 

Sabatier,  Paul,  ed,  of  Did.,  154. 
Sabbath,  27. 

Sacrifice,  the  Christian  See  Euchar- 
ist. 


Sadler,  123,  125. 

Salmon,  122. 

Schaff,  P.,  ed.  of  Did,,  152. 

Schultze,  Victor,  on  Catacombs,  86, 

38. 
Scotch  Confession,  Second,  on  Bap- 
tism, 53. 
Second  coming  of  Christ,  75  sqq. 
Second  Ordinances  of  the  Apostles, 

115. 
Septuagint,   words  common  to  Did. 

and,  105  sqq. 
Shepherd  of  Hermas,  21. 
Sirach  quoted,  94. 
Smyth,    Egbert   C,  12,  152;  on  the 

Didache  and   Baptismal  pictures, 

36. 
Spence,    Canon,   11,   121,    123,    127, 

149. 
Spirit,  Holy,  25. 
Stanley,  Dean,  on  mode  of  Baptism, 

47  sq. 
Starbuck,  C.  C,  12,  152. 
Sunday,  27. 
Symeon  of  Jerusalem,  conjectured  as 

author  of  Did.,  127. 

Taylor,  C,  lectures  on  Did.,  149. 

Teachers,  64  sqq.,  72  sq. 

Teaching  of  the  Twelve  Apostles, 
See  Didache. 

TertuUian,  on  Infant  Baptism,  on 
mode  of  Bajstism,  32,  33 ;  on  fast- 
ing, 35  ;  on  the  right  to  baptize, 
35  ;  on  church  order,  66. 

Thanksgiving,  56  sqq.   See  Eucharist. 

Theology  of  Did.,  22  sqq. 

Title  of  Did  ,  15. 

Tobit  quoted,  94. 

Trinity,  25. 

Two  Ways,  18;  figure  used  in  Tal- 
mud, 21,  and  in  Xenophon,  21, 
22;  Rufinus  on,  18. 

Y.  [enables],  E  [dmlmd^  125,  150. 
Vanning,  C,  trans,  of  Did.,  155. 
Vocabulary  of  Did.,  59  sqq. 

Waldenses  and  the  Did.,  119. 
Wall,  WilUam,  on  mode  of  baptism, 

45,  51. 
Warfield,  B.  B.,  121.     See  essay  on 

Doc.  II. 
Watchfulness,  75. 
Way  of  darkness,  19. 
Way  of  death,  26. 
Way  of  life,  26. 
Wav  of  light,  19. 
Week,  days  of,  127. 


ALPHABETICAL   INDEX. 


311 


Wednesday,  fasting  on,  25,  28. 
Westminster  Assembly,  on  Baptism, 

52. 
Words  not  in  New  Testament,  99  sqq. 
W^ordsworth,  J.,  11,  89,  123,  150. 
World-deceiver,  76. 
Worship,  freedom  of,  in  Bid.  61. 
Wiinsche,  A. ,  text  and  trans. ,  tl,  146. 


Zahn,  Th.,  11,  16;  Barnabas,  integ- 
rity of,  later  than  Did.,  121;  Her- 
mas,  date  of,  122;  date  of,  123;  ed. 
otDid.,  114,  117,  146. 

Zechariah  quoted,  81. 

Zockler,  0.,  arts,  on  Did.,  147. 

Zwingli  on  infant  and  heathen 
adult  salvation,  53. 


i 


Date  Due 


